9Octoberоктября · 9-е октября
Тот, кто перенес сознание своей жизни в свое духовное «я», не может испытать зла ни в жизни, ни в смерти.
Those who have moved the consciousness of their life into their spiritual “I” cannot experience evil either in life or in death.
1. Та материальная форма, в которой застает нас в этом мире пробуждение нашего сознания истинной жизни, представляет как бы пределы, ограничивающие наше духовное существо.
Материя есть предел духа. Истинная же жизнь есть постепенное разрушение этого предела, кончающееся полным разрушением, полным освобождением — смертью. Такое понимание жизни дает человеку полное спокойствие и в жизни и в смерти.
1. The material form in which the awakening of our consciousness of true life finds us in this world represents, as it were, the limits that confine our spiritual being.
Matter is the limit of spirit. True life is the gradual destruction of this limit, ending in complete destruction, complete liberation — death. Such an understanding of life gives us complete peace both in life and in death.
2. Куда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего. Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою.
Укажи, что мог бы ты купить ценою такой жертвы?
2. Wherever fate may cast you, your essence is with you everywhere, your spirit, the center of life, freedom, and strength, when it is true to the law of its being. There are no outward goods or greatness in the world for which it would be worth a man’s while to break his unity with the spirit, to sever his bond with it, and to undermine the wholeness of his soul by inner discord with himself.
Tell me, what could you buy at the price of such a sacrifice?
From Meditations · reworded by Tolstoy .
What changedMarcus’s “Take me and cast me where thou wilt” becomes “Wherever fate may cast you,” addressed to the reader, his “divine part” becomes “your essence, … your spirit, the center of life, freedom, and strength,” and his question, whether a change of place is “sufficient reason why my soul should be unhappy,” becomes a statement: there are no outward goods worth “inner discord with himself.” †
† An intermediate translation may have made this change.
Original · Ancient GreekἎρόν με καὶ βάλε, ὅπου θέλεις. κἀκεῖ γὰρ ἕξω τὸν ἐμὸν δαίμονα ἵλεων, τουτέστιν, ἀρκούμενον, εἰ ἔχοι καὶ ἐνεργοίη κατὰ τὸ ἑξῆς τῇ ἰδίᾳ κατασκευῇ.
Ἆρα τοῦτο ἄξιον, ἵνα δι’ αὐτὸ κακῶς μοι ἔχῃ ἡ ψυχὴ καὶ χείρων ἑαυτῆς ᾖ, ταπεινουμένη, ὀρεγομένη, συνδυομένη, πτυρομένη; καὶ τί εὑρήσεις τούτου ἄξιον;
Source text: raw.githubusercontent.comIn English · George Long, 1862Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution.
Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКуда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего.
Укажи, что мог бы ты купить ценою такой жертвы?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.45.
Thoughts of Wise Men (1903), 11 October, word for word. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?" Marcus speaks of himself; the Russian addresses the reader, «Куда бы судьба тебя ни забросила» (wherever fate may cast you). His daemon (δαίμων, Long's "divine part"), kept gracious and content, becomes «твоя сущность, твой дух, средоточие жизни, свободы и силы» (your essence, your spirit, the center of life, freedom, and strength); "if it can feel and act conformably to its proper constitution" becomes «когда он верен закону бытия своего» (when it is true to the law of its being). Marcus's question, whether a change of place is reason enough for the soul to be worse than itself, humbled, craving, shrinking, frightened, becomes a general statement, «Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою» (there are no outward goods or greatness in the world for which it would be worth a man's breaking his union with the spirit ... and undermining the wholeness of his soul by inner discord with himself), and "what wilt thou find which is sufficient reason for this?" becomes «Укажи, что мог бы ты купить ценою такой жертвы?» (show me what you could buy at the price of such a sacrifice).
3. Человека иногда томит, радует живо-сознанная им страшная противоположность между чем-то бесконечно великим и всемогущим, которое он сознает в себе, и чем-то узким и слабым, которое он чувствует в себе же.
3. At times we are tormented, gladdened, by the terrible contrast, of which we are vividly conscious, between something infinitely great and almighty that we are conscious of in ourselves and something narrow and weak that we feel in ourselves as well.
4. Рожденное от плоти есть плоть, а рожденное от духа есть дух.
Не удивляйся тому, что я сказал тебе: должно вам родиться свыше.
Дух дышит, где хочет, и голос его слышишь, а не знаешь, откуда приходит и куда уходит: так бывает со всяким, рожденным от духа.
4. What is born of the flesh is flesh, and what is born of the spirit is spirit.
Do not be surprised that I said to you: you must be born from above.
The spirit breathes where it will, and you hear its voice, but you do not know where it comes from or where it goes: so it is with everyone who is born of the spirit.
From John · close to the original .
The Russian Bible (Synodal translation)Рожденное от плоти есть плоть, а рожденное от Духа есть дух.
Не удивляйся тому, что Я сказал тебе: должно вам родиться свыше.
Дух дышит, где хочет, и голос его слышишь, а не знаешь, откуда приходит и куда уходит: так бывает со всяким, рожденным от Духа.
Source text: ru.wikisource.orgIn English · King James Version, 1611That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
Marvel not that I said unto thee, Ye must be born again.
The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. John, 3:6–8.
The Synodal text word for word, with «от духа» (of the spirit) in lower case in verses 6 and 8 where the Synodal capitalizes it, and «я» (I) in lower case. Verse 6 is in italics. «Дух дышит, где хочет» (the Spirit breathes where it wills) is the Synodal's; the KJV reads "The wind bloweth where it listeth" (the Greek πνεῦμα is both wind and spirit). Not in Thoughts of Wise Men (1903), «На каждый день», or «Путь жизни» (the saved Jubilee vols. 40, 43, and 45).
Translation note. The Russian italic is broken only at the comma; it is set here as one span. Tolstoy’s wording; the KJV has “Marvel not that I said unto thee, Ye must be born again” and “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.”
5. По многим соображениям душа добрых людей представляется мне божественной и вечной, но, главным образом, потому, что душа лучших и мудрейших людей так переносится в будущее состояние, что кажется, будто все ее мысли сосредоточены на вечности.
5. For many reasons the soul of good men seems to me divine and eternal, but chiefly because the soul of the best and wisest men is so carried forward into the future state that it seems as though all its thoughts were fixed on eternity.
From Pro C. Rabirio perduellionis reo · close to the original .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsTherefore, for many other reasons, the souls of the good appear to me to be divine and everlasting; but chiefly on this account, because the soul of the best and the wisest has such anticipation of the future, that it seems to regard nothing but what is eternal.
Source text: archive.orgOriginal · Latin… itaque cum multis aliis de causis virorum bonorum mentes divinae mihi atque aeternae videntur esse, tum maxime quod optimi et sapientissimi cuiusque animus ita praesentit in posterum ut nihil nisi sempiternum spectare videatur.
Source text: raw.githubusercontent.comIn English · C. D. Yonge, 1856… therefore, while there are many reasons why I think that the souls of good men are divine and undying, this is the greatest argument of all to my mind, that the more virtuous and wise each individual is, the more thoroughly does his mind look forward to the future, so as to seem, in fact, to regard nothing except what is eternal.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Pro C. Rabirio perduellionis reo, 29 (ch. 10).
Tolstoy translates Ramage's English closely: "for many other reasons, the souls of the good appear to me to be divine and everlasting; but chiefly on this account, because the soul of the best and the wisest has such anticipation of the future, that it seems to regard nothing but what is eternal". «Так переносится в будущее состояние, что кажется, будто все ее мысли сосредоточены на вечности» (is so carried into the future state that all its thoughts seem fixed on eternity) renders "ita praesentit in posterum ut nihil nisi sempiternum spectare videatur" (so foresees what comes after that it seems to regard nothing but what is everlasting), and the opening "Therefore" (itaque) is dropped. In the speech Cicero defends the memory of Marius: no one faces the republic's dangers without the hope of posterity's reward, and the forward look of the best souls is toward lasting glory. Ramage, on Tolstoy's list of sources (Jubilee vol. 42), prints the sentence alone under the heading "The Soul", and the Circle reads it, as he does, as a thought on the soul's eternity.
6. Только деятельное, нравственное, духовное, глубокое и религиозное сознание придает жизни всё ее достоинство и энергию. Оно делает неуязвимым и непобедимым. Землю можно победить только именем неба. Все блага даются, кроме того, тому, кто ищет только мудрости. Только тогда бываешь сильнее всего, когда вполне бескорыстен, и мир у ног того, кого он не может обольстить. Почему? Потому что дух властвует над материей, и мир принадлежит богу. «Мужайтесь, — сказал небесный голос, — я победил мир».
Боже, дай силы слабым, желающим доброго!
6. Only an active, moral, spiritual, deep, and religious consciousness gives life all its worth and energy. It makes you invulnerable and invincible. The earth can be conquered only in the name of heaven. All goods are given, besides, to the one who seeks only wisdom. You are strongest of all only when you are wholly disinterested, and the world is at the feet of the one it cannot seduce. Why? Because spirit rules over matter, and the world belongs to God. “Take courage,” said the heavenly voice, “I have overcome the world.”
God, give strength to the weak who desire the good!
From Fragments d'un journal intime · close to the original .
Original · FrenchLe point de vue religieux, d'une religion active et morale, spirituelle et profonde, donne seul à la vie toute sa dignité et toute son énergie. Il rend invulnérable et invincible.
On ne peut vaincre la terre qu'au nom du ciel. Tous les biens sont donnés par-dessus à celui qui ne veut que la sagesse.
C'est quand on est désintéressé qu'on est le plus fort, et le monde est aux pieds de celui qu'il ne peut séduire. Pourquoi ? parce que l'esprit est maître de la matière et que le monde appartient à Dieu.
« Prenez courage, a dit une voix céleste, j'ai vaincu le monde » Seigneur, prête ta force aux faibles de bonne volonté !
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885The point of view of religion, of a religion at once active and moral, spiritual and profound, alone gives to life all the dignity and all the energy of which it is capable. Religion makes invulnerable and invincible.
Earth can only be conquered in the name of heaven. All good things are given over and above to him who desires but righteousness.
To be disinterested is to be strong, and the world is at the feet of him whom it cannot tempt. Why? Because spirit is lord of matter, and the world belongs to God.
“Be of good cheer,” saith a heavenly voice, “I have overcome the world.” Lord, lend thy strength to those who are weak in the flesh, but willing in the spirit!
Source text: gutenberg.orgRelated · John 16:33, Synodal translationВ мире будете иметь скорбь; но мужайтесь: Я победил мир.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 septembre 1852, Lancy, the entry's last paragraph and closing prayer (7th ed., Geneva 1897, t. I, p. 61); Ward's translation, September 27, 1852.
Amiel's paragraph and closing prayer, closely. 'Le point de vue religieux, d'une religion active et morale, spirituelle et profonde' (the religious point of view, of a religion active and moral, spiritual and profound) becomes «Только деятельное, нравственное, духовное, глубокое и религиозное сознание» (only an active, moral, spiritual, deep, and religious consciousness); 'Tous les biens sont donnés par-dessus' (all goods are given over and above) is «Все блага даются, кроме того» (all goods are given besides); 'Seigneur, prête ta force aux faibles de bonne volonté' (Lord, lend thy strength to the weak of good will) is «Боже, дай силы слабым, желающим доброго!» (God, give strength to the weak who wish for good). The heavenly voice is John 16:33, which Tolstoy gives in the Synodal words «мужайтесь … я победил мир» (related). Ward's English has 'righteousness' where Amiel wrote 'la sagesse' (wisdom), which Tolstoy keeps («мудрости»), and expands the prayer to 'weak in the flesh, but willing in the spirit'.
Translation note. The heavenly voice’s words are John 16:33, where the KJV has “be of good cheer; I have overcome the world.”
7. Есть один высший разум, превосходящий все человеческие умы. Он далек и близок. Он выше всех миров и вместе с тем проникает во всё существующее.
Человек, который видит, что все вещи содержатся в высшем духе, и что высший дух проникает все существа, не может относиться с презрением ни к какому существу.
Для того, для кого все духовные существа одинаковы с высшим, не может быть места для заблуждения или для печали.
Те, кто исполняют одни обряды, находятся в густом мраке, но те, кто предаются только бесплодным размышлениям о высшем разуме, находятся в еще большей темноте.
7. There is one supreme reason that surpasses all human minds. It is far and it is near. It is above all worlds and at the same time pervades all that exists.
The man who sees that all things are contained in the supreme spirit, and that the supreme spirit pervades all beings, cannot regard any being with contempt.
For one to whom all spiritual beings are the same as the supreme, there can be no place for delusion or for sorrow.
Those who perform only rites are in dense gloom, but those who give themselves only to barren meditations on the supreme reason are in still greater darkness.
From Isha Upanishad · reworded by Tolstoy .
What changedConway’s “one supreme Mind which transcends all other intelligences,” the gods in the Sanskrit, becomes a reason “that surpasses all human minds,” and “it pervades the system of worlds, and is yet infinitely beyond it” becomes “It is above all worlds and at the same time pervades all that exists”; Conway’s question, “what room is there for delusion of mind or for sorrow?”, becomes a statement, and “on the supreme reason” is added to the “fruitless speculation.”
What Tolstoy read · The Sacred AnthologyThere is one supreme Mind which transcends all …
… distant, yet near ; it pervades the system of worlds, and is yet infinitely beyond it.
The man who considers all beings as existing even in the Supreme Spirit, and the Supreme Spirit as pervading all beings, henceforth views no creature with contempt.
They who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darkness, but they have a thicker gloom who are solely attached to fruitless speculation.
Source text: archive.orgOriginal · Sanskritतदेजति तन्नैजति तद्दूरे तद्वन्तिके
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति
तत्र को मोहः कः शोक एकत्वमनुपश्यतः
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते
Source text: sa.wikisource.orgIn English · F. Max Müller, 1879It is inside of all this, and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it …
… what sorrow, what trouble can there be to him who once beheld that unity ?
All who worship what is not real knowledge (good works), enter into blind darkness : those who delight in real knowledge, enter, as it were, into greater darkness.
Source text: archive.orgAnother translation · The Works of Sir William JonesThey who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darknefs, but they furely have a thicker gloom …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Isha Upanishad (Īśāvāsya), vv. 4–7, 9; Conway (1874), p. 76, no. CXXV, Mind in Nature, margin 'Hindu. Isavasgam. (An Upanishad from Yagur Veda.)'.
The four paragraphs of Conway's 'Mind in Nature' (no. CXXV) in his order, leaving out his last sentence ('That diviner Sun…'). Conway abridges Sir William Jones's version of the Isha Upanishad (Works, 1807, vol. XIII, 'Isavasyam; or, an Upanishad from the Yajur Veda'), and Tolstoy's signature renders Conway's margin, 'An Upanishad from Yagur Veda'. His Russian follows Conway: 'fruitless speculation' («бесплодным размышлениям») is Conway's, where Jones has 'speculative science'. Tolstoy changes the first paragraph: 'one supreme Mind which transcends all other intelligences' becomes «один высший разум, превосходящий все человеческие умы» (surpassing all human minds), where Jones's 'divine intelligences' are the Sanskrit devas, the gods; 'Moving, it cannot be shaken' is left out; and 'it pervades the system of worlds, and is yet infinitely beyond it' becomes «Он выше всех миров и вместе с тем проникает во всё существующее» (it is above all worlds and at the same time penetrates all that exists). The second paragraph is close. In the third, Conway's question 'what room is there for delusion of mind or for sorrow?' becomes a statement. In the fourth, 'ignorantly' is left out and «о высшем разуме» (about the supreme reason) is added to the fruitless speculation. The Sanskrit of v. 9 says that those who worship avidyā (not-knowledge) enter blind darkness, and those who delight in vidyā (knowledge) a greater darkness (Max Müller); Max Müller's gloss on not-knowledge, '(good works)', gives the reading of it as rites that Jones followed. Not in Thoughts of Wise Men (1903).
8. Бог притягивает тех, которые хотят подняться до него. И потому неудивительно, что человек стремится к богу. Бог идет к людям, входит в людей. Нет ни одной души, которая была бы хороша без бога.
8. God draws those who wish to rise to him. And so it is no wonder that man strives toward God. God comes to men, enters into men. There is not a single soul that is good without God.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
What changedSeneca’s gods become one God, and their open door and the hand they “lend … as you climb” become “God draws those who wish to rise to him”; the question “Do you marvel that man goes to the gods?” becomes a conclusion: “it is no wonder that man strives toward God.”
Original · LatinNon sunt dii fastidiosi, non invidi: admittunt et ascendentibus manum porrigunt.
Miraris hominem ad deos ire? Deus ad homines venit, immo quod est propius, in homines venit: nulla sine deo mens bona est.
Source text: thelatinlibrary.comIn English · Richard Mott Gummere (Loeb), 1920The gods are not disdainful or envious; they open the door to you; they lend a hand as you climb.
Do you marvel that man goes to the gods? God comes to men; nay, he comes nearer,—he comes into men.
No mind that has not God, is good.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 73.15–16.
Seneca: "The gods are not disdainful or envious; they open the door to you; they lend a hand as you climb. Do you marvel that man goes to the gods? God comes to men; nay, he comes nearer, he comes into men. No mind that has not God, is good." Tolstoy turns the gods (dii) into one God, and their open door and offered hand ("admittunt et ascendentibus manum porrigunt") into «Бог притягивает тех, которые хотят подняться до него» (God draws those who wish to rise to him); Seneca's question "Miraris hominem ad deos ire?" (do you marvel that man goes to the gods?) becomes a conclusion, «И потому неудивительно, что человек стремится к богу» (and so it is no wonder that man strives toward God). The rest is close: «Бог идет к людям, входит в людей» for "Deus ad homines venit, ... in homines venit", leaving out "immo quod est propius" (nay, what is nearer), and «Нет ни одной души, которая была бы хороша без бога» for "nulla sine deo mens bona est". 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, 9 October, 8), which is right. They made the same correction for 10-16.4, from Letter 41; why both were printed under Cicero's name was not found. The intermediary was not established; Letter 73 is not in Ramage's Latin Authors.
Спасение от всего — это сознание своей духовности. Что бы ни случилось с человеком, сознающим свою духовность, зло не может коснуться его.
Salvation from everything is the consciousness of one’s own spirituality. Whatever may happen to those who are conscious of their spirituality, evil cannot touch them.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/october/9