4Augustавгуста · 4-е августа
Самоотречение не есть отречение от себя, а только отречение от своего животного.
Self-renunciation is not renunciation of self, but only renunciation of our animal being.
1. Каждый человек содержит в себе сознание жизни всего человечества. Оно лежит глубоко в душе человека, но оно есть. И рано или поздно человек должен прийти к сознанию этой более обширной жизни.
Отречение от своих личных целей, которое совершается в нем, тотчас же вознаграждается более сильной жизнью, в которую он вступает.
Только отрекаясь от своей исключительной личности, человек делается настоящей живой личностью и, признавая своею жизнь других, сознает в себе жизнь, не имеющую ни пределов, ни конца.
1. Every man contains within himself the consciousness of the life of all humanity. It lies deep in a man’s soul, but it is there. And sooner or later a man must come to the consciousness of this wider life.
The renunciation of his personal aims that takes place in him is at once rewarded by the stronger life into which he enters.
Only by renouncing his exclusive personality does a man become a true, living personality, and, recognizing the life of others as his own, become conscious within himself of a life that has neither limits nor end.
From Civilisation: Its Cause and Cure, and Other Essays · joined by Tolstoy from several places .
Carpenter’s own wordsThe renunciation (if it must be so called) which he has to accept in abandoning merely individual ends is immediately compensated by the far more vivid life he now enters into.
In abandoning his exclusive individuality he becomes for the first time a real and living individual; and in accepting as his own the life of others he becomes aware of a life in himself that has no limit and no end.
Every man contains in himself the elements of all the rest of humanity. They lie in the background; but they are there.
Some time or other to every man must come the consciousness of this vaster life.
Source text: gutenberg.orgCivilisation: Its Cause and Cure, and Other EssaysIn abandoning his exclusive individuality he becomes for the firat time a real and living individual …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Civilisation: Its Cause and Cure, and Other Essays (1889): 'Defence of Criminals: A Criticism of Morality', Near the end of the essay: the paragraph beginning 'And by becoming thus one with the social self', then, a page later, the close of the paragraph beginning 'Exactly so man in a healthy state' (pp. 126–128 of the 1893 edition).
Joined from two places a page apart, the later one first. Tolstoy's first paragraph is from the later: 'Every man contains in himself the elements of all the rest of humanity' becomes 'Every man contains in himself the consciousness of the life of all humanity'; 'They lie in the background; but they are there' becomes 'It lies deep in the soul of man, but it is there'; the sentence between, on each man's 'individual façade' and the 'Demos-life' behind it, is left out; 'Some time or other to every man must come the consciousness of this vaster life' is kept. His second and third paragraphs are from the earlier place: 'The renunciation (if it must be so called) which he has to accept in abandoning merely individual ends is immediately compensated by the far more vivid life he now enters into' loses its parenthesis, and 'far more vivid' becomes 'stronger' (более сильной); 'In abandoning his exclusive individuality he becomes for the first time a real and living individual' becomes 'Only by renouncing his exclusive personality does a man become a real living personality', 'for the first time' made 'only'; the rest is close. The text is Gutenberg's of the enlarged 1921 edition; the 1893 printing (Edition) has the same words, so they were in print before Tolstoy used them. November's 11-3.6 («По Карпентеру») is from the title essay of the same book. Whether Tolstoy read the English or a Russian translation was not established. No printable, for the joining and the changes.
2. Человек, который думает только о себе и ищет во всем своей выгоды, не может быть счастлив. Хочешь жить для себя, живи для других.
2. A man who thinks only of himself and seeks his own advantage in everything cannot be happy. If you want to live for yourself, live for others.
From Epistulae morales ad Lucilium · close to the original .
Original · LatinNec potest quisquam beate degere qui se tantum intuetur, qui omnia ad utilitates suas convertit: alteri vivas oportet, si vis tibi vivere.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb), 1917And no one can live happily who has regard to himself alone and transforms everything into a question of his own utility; you must live for your neighbour, if you would live for yourself.
Source text: en.wikisource.orgTolstoy’s own version · На каждый деньЕсли человек думает только о себе и ищет во всем своей выгоды, то он не может быть счастлив. Хочешь жить для себя, живи для других.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 48.2.
A close translation of one sentence of Letter 48: "no one can live happily who has regard to himself alone and transforms everything into a question of his own utility; you must live for your neighbour, if you would live for yourself." "Alteri vivas oportet" (you must live for another) becomes «живи для других» (live for others), and the two relative clauses become «Человек, который думает только о себе и ищет во всем своей выгоды» (a man who thinks only of himself and seeks his own advantage in everything). The sentence's context, the common life of friends ("in commune vivitur"), is left out. Tolstoy printed it again in На каждый день (21 May, 4), and in Путь жизни with «для истинного своего блага» (for your true good) added. Not in Ramage's Latin Authors (searched: alteri vivas, live for another); the intermediary was not found.
3. Величайшее благо, которое только может знать человек, состояние полнейшей свободы и счастья, есть состояние самоотвержения и любви. Разум открывает человеку единственно возможный путь к этому благу, и чувство устремляет человека по этому пути.
3. The greatest good that we can ever know, the state of the fullest freedom and happiness, is the state of self-denial and love. Reason reveals to us the only possible path to this good, and feeling impels us along this path.
4. Многим кажется, что если исключить из жизни личность и любовь к ней, то ничего не останется. Им кажется, что без личности нет жизни. Но это только кажется людям, которые не испытывали радости самоотвержения. Откинь от жизни личность, отрекись от нее, и только тогда ты узнаешь лучшее благо жизни, — любовь.
4. To many it seems that if the personality and the love of it are taken out of life, nothing will remain. It seems to them that without the personality there is no life. But it only seems so to people who have not known the joy of self-denial. Cast the personality out of your life, renounce it, and only then will you know the best good of life — love.
5. Жизнь истинная начинается только тогда, когда начинается самоотречение.
5. True life begins only when self-renunciation begins.
From Sartor Resartus · close to the original .
Carlyle’s own wordsWell did the Wisest of our time write: 'It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin.'
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX, 'The Everlasting Yea'.
Carlyle's sentence, which his Teufelsdröckh quotes from 'the Wisest of our time' (Goethe, as Carlyle calls him; Goethe's late novel is subtitled 'oder die Entsagenden'); no German original of the sentence was looked for, and the words are Carlyle's English. Close in sense: 'It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin' becomes 'True life begins only when self-renunciation begins' (Жизнь истинная начинается только тогда, когда начинается самоотречение). Renunciation becomes self-renunciation; 'Life, properly speaking' becomes 'true life'; 'can be said to' and the German word are left out. Tolstoy prints the whole thought in italics. No printable, for the words left out.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
6. Когда потухает свет в твоем сердце, то мрак скрывает от тебя путь твой. Остерегайся этого ужасного мрака. Никакой свет твоего разума не может уничтожить мрак, исходящий из твоего сердца до тех пор, пока не будут изгнаны из него все себялюбивые мысли.
6. When the light in your heart goes out, darkness hides your path from you. Beware of this terrible darkness. No light of your reason can destroy the darkness that comes from your heart until all self-loving thoughts have been driven out of it.
From The Voice of the Silence · reworded by Tolstoy .
What changedIn the Circle the light that goes out is “the light in your heart,” the shade that “will fall from thine own heart upon the path” becomes darkness that “hides your path from you,” and “the darkness of the nether Soul” becomes “the darkness that comes from your heart”; Tolstoy’s 1903 version, from a German translation not found, still had the shade and the soul.
Brahmin wisdom’s own wordsFor as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.
When out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot.
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom, …
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда потухает свет, то темная тень из твоего собственного сердца падает на твой путь, — остерегайся этой ужасной тени, никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души, до тех пор, пока не будут изгнаны из нее все себялюбивые мысли.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Voice of the Silence (1889), Fragment III, The Seven Portals, p. 54 (the key of Kshanti; 'that lethal shade').
Blavatsky's passage on the 'heart-light', reworked. Tolstoy's 1903 version (Thoughts of Wise Men, 3 July, signed «Браминская мудрость («Голос безмолвия»)») was translated, the Jubilee vol. 40 commentary says, from the German of the Theosophischer Wegweiser (1903), not found online; so some of the changes may be the German's. The 1903 text keeps the sentence order: 'When out it goes, a dark and threatening shade will fall from thine own heart upon the path' («темная тень из твоего собственного сердца падает на твой путь»); 'Beware … of that lethal shade' («остерегайся этой ужасной тени», beware of this terrible shadow); 'No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom' («никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души …», no light of your reason can destroy the darkness coming from your soul). For the Circle Tolstoy rewrites it: the light goes out «в твоем сердце» (in your heart), the shadow becomes «мрак» (darkness) that «скрывает от тебя путь твой» (hides your way from you), and the darkness comes «из твоего сердца» (from your heart) for 'the nether Soul'. 'Light that shines from Spirit' is 'the light of your reason' in both versions. Left out: the sunbeam on the mountain, 'root thy feet in terror to the spot', and the pilgrim's closing words. Not Brahmin scripture: Blavatsky presents the book as fragments from 'The Book of the Golden Precepts'; November, January, and July placed other «Браминская мудрость» entries in it. Ruling 1: Tolstoy changed the English, so no printable.
7. Стремление к личному благу есть только продолжение в нас животности; человеческая жизнь начинается только с отречением от него.
7. The striving for personal good is only the continuation of animality in us; human life begins only with the renunciation of it.
From Fragments d'un journal intime · close to the original .
Original · FrenchL'intérêt personnel n'est que la prolongation en nous de l'animalité; l'humanité ne commence dans l'homme qu'avec le désintéressement.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Self-interest is but the survival of the animal in us. Humanity only begins for man with self-surrender.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 17 décembre 1856 (7th ed., Geneva 1897, t. I, p. 119); Ward's translation, December 17, 1856.
One of the detached maxims in the entry for 17 December 1856, translated closely. 'L'intérêt personnel' (self-interest) becomes «Стремление к личному благу» (the striving for one's personal good); 'l'humanité ne commence dans l'homme qu'avec le désintéressement' (humanity begins in man only with disinterestedness) becomes «человеческая жизнь начинается только с отречением от него» (human life begins only with the renunciation of it). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
8. Чем больше человек дает людям и меньше требует себе, тем он лучше; чем меньше дает другим и больше требует себе, тем он хуже. Но люди нашего времени рассуждают не так. Они придумывают самые разнообразные и хитрые рассуждения, но только не то, которое естественно представляется всякому простому человеку. По их рассуждениям, воздерживаться от предметов роскоши совсем не нужно. Можно соболезновать положению рабочих, говорить речи и писать книги в их пользу и вместе с тем продолжать пользоваться теми трудами, которые мы считаем для них губительными.
8. The more we give to people and the less we demand for ourselves, the better we are; the less we give to others and the more we demand for ourselves, the worse we are. But the people of our time do not reason so. They devise the most varied and cunning arguments, only not the one that naturally occurs to any simple person. By their reasoning, there is no need at all to abstain from luxuries. One may commiserate with the condition of the workers, make speeches and write books on their behalf, and at the same time go on using the labor that we consider ruinous to them.
То, что мы называем самоотречением, есть только последствие перенесения сознания из своего животного в свое духовное «я». Если это изменение сознания совершилось, то то, что казалось отречением до этого изменения, представляется уже не отречением, а только естественным удалением от ненужного.
What we call self-renunciation is only the consequence of moving our consciousness from our animal being into our spiritual “I.” Once this change of consciousness has taken place, what seemed renunciation before the change appears no longer as renunciation, but only as a natural withdrawal from what is not needed.
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