Tolstoy

It is worth reminding ourselves again, at this time, of the valid reasons why Russia has the impulse to turn against the West, and protect itself from Western influence. Here are some of Steiner’s thoughts when discussing Tolstoy:

That which in the individual and in the community alike craves for well-being and happiness is the life itself in the most manifold forms. It therefore behooves us not to shape our ethical, our innermost, ideal according to external forms, but according to what is vouchsafed as the ideal to the inmost essence of the soul itself by the indwelling God. That is why Tolstoy reaches out again for a higher kind of Christianity which he regards as the true Christianity. — Seek not the kingdom of God in outer manifestations — in the forms — but within you. What your duty is will become clear to you when you knowingly experience the life of the soul, when you allow yourself to be inspired by the God within you, when you give ear to the utterances of your soul. Let not the forms engross you, great and impressive though they may be! Go back to the original, undivided life, to the divine life within you yourself. When a man does not take the ethical ideals, the cultural ideals, into himself from outside, but lets that which arises in his heart, that which the Godhead has imbued into his soul, stream forth from his soul, then he has ceased to live only in form; then he is moral in the true sense. This is inner morality, and inspiration.

From this standpoint Tolstoy strives for a complete renewal of all conceptions of life and of the world in the form of what he calls ‘original Christianity.’ In his view, Christianity has been externalised, has adapted itself to the diverse forms of life produced by culture and civilisation in the different centuries. And he awaits an era when form will be vibrant with new, inner life, when life will again be apprehended in direct experience. Therefore he is never tired of exhorting in ever new connections that it is a matter of experiencing the simplicity of the soul’s existence, not the complex existence which all the time is trying to learn something new. The ideal prescribed by Tolstoy is that the simplicity of the soul must be maintained, that the intricacies of external science, of external artistic presentation, the luxury-adjuncts of modern life. must be resolved Into the simplicity inherent in the soul of every human being, no matter in what form of life and society he is placed. And so Tolstoy is a stern critic of the various forms of Western European culture, of Western science. He declares that this science, like theology, has little by little stiffened into a body of dogmas and that Western scientists give one the impression of being outright dogmatists, filled with wrongly directed intellect. He passes stern judgment on these scientists, above all on the ideal striven for in these forms of science, and on those who regard the final goal of all endeavour to be our material welfare. For centuries past mankind has been at pains to make forms preeminent, regarding external possessions, external well-being as the highest goal. And now — we know that this should not be censured but regarded as inevitable – well-being must not be limited to particular ranks or classes, but shared by one and all. — Certainly there is no objection to be made to this, but it is against the form in which Western sociology and Western socialism endeavour to achieve it that Tolstoy directs his attacks. What does this socialism proclaim? Its aim is the transformation of the external forms of life. Material culture itself is to lead men to a higher level, to a higher standard of life. And then, so it is believed, those whose conditions improve, whose, prosperity increases, will also have a higher ethical standard. All ethical endeavour on the part of socialism is directed toward revolutionising the outer form of the conditions of existence. —

It is this attitude which Tolstoy attacks, For the obvious result of the evolution of culture has been the development of the most manifold differences of rank and class. Can you possibly believe that if you make this culture of form preeminent, you will actually produce an ideal civilisation? No, you must take hold of the human being where he himself creates form. You must enrich his soul, imbue his soul with divine-moral forces, and then, acting from the very source of life, he will change the form. That is Tolstoy’s socialism and it is his view that no renewal of moral end ethical culture can ever arise from any metamorphosis of the form-culture of the West, but that this renewal must be brought about by the soul, from within outwards. Hence he is not a preacher of dogmas but the champion of a complete transformation of the human soul. He does not say: Man’s ethical standard is raised when the outer conditions of his life improve … but he says: It is just because you have based yourselves on outer forms that you have brought upon yourselves the wretchedness of your existence. Not until you transform the human being from within will you be able to surmount this form of life. In sociology, as well as in Darwinism, we have the last offshoots of the old form-culture. But then we have, too, the preliminary factors for a new culture of life. Just as in the former case we have the line of descent, here we have the line of ascent. As little as an aged man who has already attained his settled form of life is capable of complete self-renewal, as little can an old culture produce a new form of life. It is from the child with its fresh forces of growth that the new form of life springs — inwardly quickened — from what is as yet undifferentiated and able to unfold into infinite diversity. Hence in the Russian people Tolstoy sees a people not yet entangled in Western forms of culture; it is within this people that the life of the future must germinate. From his observation of the Slav people who still regard the European ideals of culture — European science as well as European art — with apathetic indifference, Tolstoy declares that in this people there lives an undifferentiated spirit which must become the bearer of the future ideal of culture. It is there that he sees the hope of the future. His judgment is based on the great law of evolution, on that law which teaches us the principle of the change of forms and the perpetually new, germinal up-welling of life.

Rudolf Steiner

A question for thought… How can the Slavic peoples be protected in such a way that they are able to bring into fruition what lives in their souls? In what form would a rightful differentiation from Western European values take shape? How can the West improve the oppression of the Slavic peoples without trodding on their very inner nature? How do we learn to respect each other, from angel to angel? In vital burgeoning life! Tact, first and foremost…Appreciation. Freedom. Ability to thrive. There is no pat answer to the question of Russia’s relationship to Europe and/or America. We will see a rather messy mingling of influences, with what lives in the Slavic soul striving ever for sunlight and strength. The Slavic soul, with its close relationship to its angel, is deserving of our care and nurturing. May we, as westerners, at least begin by trying to understand and appreciate it. And let us remember to allow it to be free.