16Octoberоктября · 16-е октября
Сознание в себе бога возможно для каждого человека. Пробуждение этого сознания и есть то, что в Евангелии называется воскресением.
Consciousness of God within oneself is possible for every person. The awakening of this consciousness is just what the Gospel calls resurrection.
1. Лепестки цветов опадают, когда плод начинает расти. Так отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога.
Хотя бы в продолжение тысячелетий мрак наполнял пространство, оно становится тотчас же светло, когда свет проникает в него. Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся осветится, как только бог откроет в ней глаза свои.
1. The petals of flowers fall when the fruit begins to grow. So your weaknesses will fall away from you when the consciousness of God begins to grow in you.
Even if darkness has filled a space for thousands of years, the space becomes light at once when light enters it. So too with your soul: however long it has been swallowed up by darkness, it will at once be lit up entirely, as soon as God opens his eyes in it.
From Râmakrishna: His Life and Sayings · reworded by Tolstoy .
What changedRamakrishna’s “Divinity in thee” becomes “the consciousness of God” in you, and the many births whose misdoings vanish “before the single glance of the Almighty’s gracious look” give way to the soul, lit up at once “as soon as God opens his eyes in it”: God’s glance from without becomes his eyes opening within. †
† An intermediate translation may have made this change.
In English · F. Max Müller (ed.), 1898When the fruit grows the petals drop off of themselves.
So when the Divinity in thee increases, the weakness of humanity in thee will vanish.
The darkness of centuries is dispersed at once as soon as a light is brought into the room.
The accumulated ignorances and misdoings of innumerable births vanish before the single glance of the Almighty's gracious look.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛистья цветов опадают, когда плод начинает расти. Так же отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога.
Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся просветлеет, как только бог откроет в ней глаза свои.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Râmakrishna: His Life and Sayings (1898), Sayings 177 and 191.
Two of Ramakrishna's sayings as Max Müller prints them. Tolstoy keeps the images and changes the sense of each: 'when the Divinity in thee increases, the weakness of humanity in thee will vanish' becomes «так отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога» (so your weaknesses will fall from you when the consciousness of God begins to grow in you); 'the darkness of centuries' becomes «в продолжение тысячелетий мрак наполнял пространство» (for thousands of years darkness filled a space); and 'the accumulated ignorances and misdoings of innumerable births vanish before the single glance of the Almighty's gracious look' becomes «Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся осветится, как только бог откроет в ней глаза свои» (so your soul, however long darkness swallowed it, lights up wholly at once as soon as God opens his eyes in it): the many births go, and God's glance from outside becomes his eyes opening within the soul. The Circle repeats Thoughts of Wise Men (1903), 30 November, with three changes: «Листья» (leaves) becomes «Лепестки» (petals), Max Müller's word; «Так же» becomes «Так»; «просветлеет» becomes «осветится». The Jubilee commentary (vol. 40) says the two sayings of 30 November were translated by Tolstoy from the German journal Theosophischer Wegweiser, no. 9, June 1903, pp. 249–251; that issue was not found online (archive.org holds the volume for 1905–06), so whether the changes are Tolstoy's or the German translator's is not known. The printed editions of the Circle signed it «Браминская мудрость»; the Jubilee editors added «Рамакришна». Ramakrishna taught in Bengali; Max Müller printed the sayings in English as his disciples collected them, and the Bengali was not traced.
2. Самоуважение происходит от нашего созерцания божества в своей душе. Основы самоуважения в религии. Лучший пример этого есть величие в смирении. Никакой аристократ, ни принц, рожденный на троне, не может сравниться в самоуважении с святым. Святой унижен потому, что, опираясь на величие бога, которого он чувствует в себе, он хочет быть униженным.
2. Self-respect comes from our contemplation of the deity in our own soul. The foundations of self-respect lie in religion. The best example of this is greatness in humility. No aristocrat, no prince born on a throne, can compare in self-respect with a saint. The saint is abased because, leaning on the greatness of God, whom he feels within himself, he wishes to be abased.
From Greatness, in Letters and Social Aims · joined by Tolstoy from several places .
Emerson’s own wordsIt is our practical perception of the Deity in man. It has its deep foundations in religion.
Extremes meet, and there is no better example than the haughtiness of humility.
No aristocrat, no prince born to the purple, can begin to compare with the self-respect of the saint.
Why is he so lowly, but that he knows that he can well afford it, resting on the largeness of God in him?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Greatness, in Letters and Social Aims (1876), the paragraph beginning 'If we should ask ourselves what is this self-respect', and, five paragraphs on, the one beginning 'Extremes meet'.
Joined from two places in the essay and changed. «Самоуважение происходит от нашего созерцания божества в своей душе» (Self-respect comes from our contemplation of the deity in our soul) restates Emerson's answer to 'what is this self-respect', 'It is our practical perception of the Deity in man': 'practical perception' becomes «созерцания» (contemplation), and 'in man' «в своей душе» (in our soul). «Основы самоуважения в религии» (The foundations of self-respect are in religion) follows 'It has its deep foundations in religion.' Tolstoy leaves out the rest of that paragraph, a Quaker's account of the inner check, and the four paragraphs after it, and goes on at 'Extremes meet, and there is no better example than the haughtiness of humility', which becomes «Лучший пример этого есть величие в смирении» (The best example of this is greatness in humility): 'haughtiness' becomes «величие» (greatness), and 'Extremes meet' is left out. 'No aristocrat, no prince born to the purple, can begin to compare with the self-respect of the saint' is kept closely, 'born to the purple' becoming «рожденный на троне» (born on the throne). 'Why is he so lowly, but that he knows that he can well afford it, resting on the largeness of God in him?' becomes «Святой унижен потому, что, опираясь на величие бога, которого он чувствует в себе, он хочет быть униженным» (The saint is humbled because, resting on the greatness of God, whom he feels in himself, he wishes to be humbled): the question becomes a statement, 'he knows that he can well afford it' becomes 'he wishes to be humbled', and 'whom he feels' is added. The Jubilee list of the Circle's sources names two English selections, Garnett's Passages from Emerson's writings (1902) and Broadbent's An Emerson Treasury (1903), which might have printed the two places together; neither was found on archive.org. No printable.
3. Искусен тот, кто знает людей; но истинно просвещен тот, кто знает самого себя.
Кто знает самого себя — тот познает бога.
3. He is skillful who knows people; but he is truly enlightened who knows himself.
He who knows himself comes to know God.
From Tao Te Ching · joined by Tolstoy from several places .
What Tolstoy read · Lao-Tze's Tao-Teh-KingOne who knows others is clever, but one who knows himself is enlightened.
Source text: archive.orgIn English · James Legge, 1891He who knows other men is discerning; he who knows himself is intelligent.
Source text: gutenberg.orgTolstoy’s own version · Изречения китайского мудреца Лао-ТзеКто знает других, тот умен.
Кто знает самого себя, тот просвещен.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 33 (the first sentence).
Two sayings joined. The first is Tao Te Ching 33, close to Carus's English, which Tolstoy used for Lao-Tzu (Jubilee vol. 40 commentary): 'One who knows others is clever, but one who knows himself is enlightened' becomes «Искусен тот, кто знает людей; но истинно просвещен тот, кто знает самого себя» (skilled is he who knows people, but truly enlightened is he who knows himself); «истинно» (truly) is Tolstoy's. The Chinese 知人者智，自知者明 sets 'wise' against 'clear-sighted'. The second line, «Кто знает самого себя — тот познает бога» (whoever knows himself comes to know God), is the saying known in Arabic as man ʿarafa nafsahu faqad ʿarafa rabbahu, 'he who knows himself knows his Lord', ascribed to Muhammad or to ʿAli in Sufi writings; the text Tolstoy took it from was not found, and neither line is in Conway's Sacred Anthology or Thoughts of Wise Men (1903). Tolstoy's list of sources includes T. Tolstaya's «Восточная мудрость» (Posrednik, 1903), not online. His later Lao-Tzu (1910) and the Path of Life give the first saying alone.
Translation note. The Russian italic is broken only at the comma in the first line and at the dash in the second; each line is set here as one span.
4. Бог близко от тебя, он с тобой, он в тебе. Божественный дух пребывает в нас, всегда свидетель наших добрых и дурных дел, и как мы поступаем с ним, так и он поступает с нами. Человек не может быть хорош без бога.
4. God is near you, he is with you, he is in you. A divine spirit dwells in us, ever the witness of our good and bad deeds, and as we treat it, so it treats us. Man cannot be good without God.
From Epistulae morales ad Lucilium · close to the original .
Original · Latin… prope est a te deus, tecum est, intus est.
Ita dico, Lucili: sacer intra nos spiritus sedet, malorum bonorumque nostrorum observator et custos; hic prout a nobis tractatus est, ita nos ipse tractat.
Bonus vero vir sine deo nemo est: …
Source text: thelatinlibrary.comIn English · Richard Mott Gummere (Loeb), 1917God is near you, he is with you, he is within you.
This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian.
As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 41.1–2.
A close translation of Letter 41.1–2 from "prope est a te deus": "God is near you, he is with you, he is within you. This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God." Tolstoy leaves out the address "Ita dico, Lucili" and custos (guardian), writes «Божественный дух» (divine spirit) for "sacer spiritus" (holy spirit), and puts «добрых и дурных» (good and bad) for "malorum bonorumque" (bad and good). The printed editions of the Circle signed the thought «Цицерон»; the Jubilee editors corrected it to «Сенека» from the sources (vol. 42, list of corrected attributions, 16 October, 4), which is right, as for 10-9.8. September's 9-18.3 draws on the same letter. The intermediary was not established; Letter 41 is not in Ramage's Latin Authors.
5. Если тебе тяжело, углубись в себя, и на известной глубине ты найдешь бога; а как только познаешь его в себе, всё тяжелое станет легким, почувствуешь любовь и радость.
5. If you are weighed down, go deep into yourself, and at a certain depth you will find God; and as soon as you come to know him within yourself, all that is heavy will become light, and you will feel love and joy.
Если человек не чувствует в себе силы божьей, это не доказывает того, что сила божья не живет в нем, а только то, что человек не научился еще сознавать ее в себе.
If we do not feel the power of God within us, this does not prove that the power of God does not live in us, but only that we have not yet learned to be conscious of it within us.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/october/16