In the same condition is the average man of our Christian world. He feels that everything which is done by himself and about him is something insipid, monstrous, impossible, and contrary to his consciousness, that this condition is becoming more and more agonizing, and has reached the utmost limit of tension.
It cannot be: it cannot be that the men of our time, with our Christian consciousness of the dignity of man, the equality of men, which has permeated our flesh and blood, with our need for a peaceful intercourse and union among the nations, should actually be living in such a way that every joy of ours, every comfort, should be paid for by the sufferings, the lives of our brothers, and that we, besides, should every moment be within a hair’s breadth of throwing ourselves, like wild beasts, upon one another, nation upon nation, mercilessly destroying labor and life, for no other reason than that some deluded diplomat or ruler has said or written something stupid to another deluded diplomat or ruler like himself.
It cannot be. And yet every man of our time sees that it is precisely what is being done, and that the same thing awaits him. The state of affairs is getting more and more agonizing.
As the man in his sleep does not believe that what presents itself to him as reality is actually real, and wants to awaken to the other, the actual reality, so also the average man of our time cannot in the depth of his heart believe that the terrible state in which he is, and which is getting worse and worse, is the reality, and he wants to awaken to the actual reality, the reality of the consciousness which already abides in him.
And as the man asleep needs but make an effort of his consciousness and ask himself whether it is not a dream, in order that what to him appeared as such a hopeless state may be at once destroyed, and he may awaken to a calm and joyous reality, even so the modern man needs only make an effort of his consciousness, needs only doubt in the reality of what his own and the surrounding hypocrisy presents to him, and ask himself whether it is not all a deception, in order that he may immediately feel himself at once passing over, like the awakened man, from the imaginary, terrible world to the real, to the calm and joyous reality.
This man need not perform any acts or exploits, but has only to make an internal effort of consciousness.
V
Cannot man make this effort?
According to the existing theory, indispensable for hypocrisy, man is not free and cannot change his life.
“Man cannot change his life, because he is not free; he is not free, because all of his acts are conditioned by previous causes. No matter what a man may do, there always exist these or those causes, from which the man has committed these or those acts, and so man cannot be free and himself change his life,” say the defenders of the metaphysics of hypocrisy. They would be absolutely right, if man were an unconscious being, immovable in relation to truth; that is, if, having once come to know the truth, he always remained on the selfsame stage of his cognition. But man is a conscious being, recognizing a higher and still higher degree of the truth, and so, if a man is not free in the commission of this or that act, because for every act there exists a cause, the very causes of these acts, which for conscious man consist in his recognizing this or that truth as an adequate cause for his action, are within man’s power.
Thus man, who is not free in the commission of these or those acts, is free as regards the basis for his acts, something as the engineer of a locomotive, who is not free as regards the change of an accomplished or actual motion of the locomotive, is none the less free in determining beforehand its future motions.
No matter what a conscious man may do, he acts in this way or that, and not otherwise, only because he either now recognizes that the truth is that he ought to act as he does, or because he formerly recognized it, and now from inertia, from habit, acts in a manner which now he recognizes to be false.
In either case the cause of his act was not a given phenomenon, but the recognition of a given condition as the truth and, consequently, the recognition of this or that phenomenon as an adequate cause of his act.
Whether a man eats or abstains from food, whether he works or rests, runs from danger or is subject to it, if he is a conscious man, he acts as he does only because he now considers this to be proper and rational: he considers the truth to consist in his acting this way, and not otherwise, or he has considered it so for a long time.
The recognition of a certain truth or the non-recognition of it does not depend on external causes, but on some others, which are in man himself. Thus with all the external, apparently advantageous conditions for the recognition of truth, one man at times does not recognize it, and, on the contrary, another, under all the most unfavorable conditions, without any apparent cause, does recognize it. As it says in the Gospel: “No man can come to me, except the Father draw him” (John 6:44), that is, the recognition of the truth, which forms the cause of all the phenomena of human life, does not depend on external
