"REP MEN" - читать интересную книгу автора (Emerson Ralph Waldo )

never say what is one, and what it is not. The Proteus is as nimble in
the highest as in the lowest grounds; when we contemplate the one, the
true, the good,- as in the surfaces and extremities of matter.
In all nations there are minds which incline to dwell in the
conception of the fundamental Unity. The raptures of prayer and
ecstasy of devotion lose all being in one Being. This tendency finds
its highest expression in the religious writings of the East, and
chiefly in the Indian Scriptures, in the Vedas, the Bhagavat Geeta,
and the Vishnu Purana. Those writings contain little else than this
idea, and they rise to pure and sublime strains in celebrating it.
The Same, the Same: friend and foe are of one stuff; the
ploughman, the plough and the furrow are of one stuff; and the stuff
is such and so much that the variations of form are unimportant.
"You are fit" (says the supreme Krishna to a sage) "to apprehend
that you are not distinct from me. That which I am, thou art, and that
also is this world, with its gods and heroes and mankind. Men
contemplate distinctions, because they are stupefied with
ignorance." "The words I and mine constitute ignorance. What is the
great end of all, you shall now learn from me. It is soul,- one in all
bodies, pervading, uniform, perfect, preeminent over nature, exempt
from birth, growth and decay, omnipresent, made up of true
knowledge, independent, unconnected with unrealities, with name,
species and the rest, in time past, present and to come. The knowledge
that this spirit, which is essentially one, is in one's own and in all
other bodies, is the wisdom of one who knows the unity of things. As
one diffusive air, passing through the perforations of a flute, is
distinguished as the notes of a scale, so the nature of the Great
Spirit is single, though its forms be manifold, arising from the
consequences of acts. When the difference of the investing form, as
that of god or the rest, is destroyed, there is no distinction."
"The whole world is but a manifestation of Vishnu, who is identical
with all things, and is to be regarded by the wise as not differing
from, but as the same as themselves. I neither am going nor coming;
nor is my dwelling in any one place; nor art thou, thou; nor are
others, others; nor am I, I." As if he had said, "All is for the soul,
and the soul is Vishnu; and animals and stars are transient paintings;
and light is whitewash; and durations are deceptive; and form is
imprisonment; and heaven itself a decoy." That which the soul seeks is
resolution into being above form, out of Tartarus and out of
heaven,- liberation from nature.
If speculation tends thus to a terrific unity, in which all things
are absorbed, action tends directly backwards to diversity. The
first is the course or gravitation of mind; the second is the power of
nature. Nature is the manifold. The unity absorbs, and melts or
reduces. Nature opens and creates. These two principles reappear and
interpenetrate all things, all thought; the one, the many. One is
being; the other, intellect: one is necessity; the other, freedom:
one, rest; the other, motion: one, power; the other, distribution:
one, strength; the other, pleasure: one, consciousness; the other,
definition: one, genius; the other, talent: one, earnestness; the