2) Sometimes you complain that they do not love your soul, but love or do not love your body, and you are angry at them, condemning them, but you do not see that they cannot do otherwise: for them your soul, the holy of holies of your soul, that which—as you know—is the only real thing, the only thing that acts—is nothing, because it is invisible, like the chemical rays of the spectrum.
3) There are people, mainly women, for whom the word is only the means for an attainment of an end, and it is entirely devoid of its fundamental significance which is to be an expression of reality. These people are sometimes terribly strong. Their advantage is like that which a man would have who in fencing took off the cork from the rapier. His adversaries are bound by conditions that ... No, the comparison is not good. The best of all: they are like a gambler in cards, a sharper. I will find one.
The examples of this are such: a man wants, for instance, to steal; he takes other people’s money; he says that he was charged to do it, they asked him to, and he believes that he was asked to. And the proof of the untruth of his evidence he refutes with a new lie. He kills: the murdered one suffered so, that he begged him to kill him. He wants to do something nasty or something foolish. Well, to turn all the furniture upside down or to debauch—and he explains in detail, how it was recognised by doctors, that it was necessary to do this periodically, etc. And he convinces himself that it is so. But when this proves to be not so, he does not hear, he brings forth his own arguments and then at once forgets both his own arguments and other people’s. These people are terrible, horrible.
4) The spiritualists say that after death the soul of people lives on and communicates with them. Soloviev, the father,[277] said truly, I remember, that this is the Church dogma of saints, of their intercession and of prayers to them. Evgenie Ivanovich also said truly that as the Pashkov Sect is a taking out of the dogma of the Redemption alone and the adaptation of everything to it, so spiritualism is the taking out of the dogma of saints, and the adaptation of everything to it.
5) But I say the following in regard to this dogma of the soul: What we call the soul, is the divine, spiritual, limited in us in our bodies. Only the body limits this divine, this spiritual. And it is this limiting which gives it a form like a vessel gives form to a liquid or a gas which is enclosed in it. But we only know this form. Break the vessel and that which is enclosed in it will cease to have that form which it has and will spread out, be carried off. Whether it combines with other matter, whether it receives a new form—we know nothing about this, but we know for a fact that it loses that form which it had when it was limited, because that which limited it was destroyed. The same with the soul. The soul after death ceases to be the soul and remaining a spirit, a divine essence, becomes something other, such that we cannot judge.
I wrote the preface to Chertkov.[278]
Dec. 30. Moscow. If I live.