To make my thoughts clear to you I must go farther back. We do not, cannot, and I venture to say need not, know how men lived millions of years ago or even ten thousand years ago, but we do know positively4 that, as far back as we have any knowledge of mankind, it has always lived in special groups of families, tribes, and nations in which the majority, in the conviction that it must be so, submissively and willingly bowed to the rule of one or more persons—that is to a very small minority. Despite all varieties of circumstances and personalities5 these relations manifested themselves among the various peoples of whose origin we have any knowledge; and the farther back we go the more absolutely necessary did this arrangement appear, both to the rulers and the ruled, to make it possible for people to live peacefully together.
So it was everywhere. But though this external form of life existed for centuries and still exists, very early—thousands of years before our time—amid this life based on coercion6, one and the same thought constantly emerged among different nations, namely, that in every individual a spiritual element is manifested that gives life to all that exists, and that this spiritual element strives to unite with everything of a like nature to itself, and attains7 this aim through love. This thought appeared in most various forms at different times and places, with varying completeness and clarity. It found expression in Brahmanism, Judaism, Mazdaism (the teachings of Zoroaster), in Buddhism8, Taoism, Confucianism, and in the writings of the Greek and Roman sages9, as well as in Christianity and Mohammedanism. The mere10 fact that this thought has sprung up among different nations and at different times indicates that it is inherent in human nature and contains the truth. But this truth was made known to people who considered that a community could only be kept together if some of them restrained others, and so it appeared quite irreconcilable11 with the existing order of society. Moreover it was at first expressed only fragmentarily, and so obscurely that though people admitted its theoretic truth they could not entirely12 accept it as guidance for their conduct. Then, too, the dissemination13 of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted14 it by explanations and additions quite foreign to it, and also opposed it by open violence. Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man's consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional15 and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized16 by the rulers and conflicting with the truth. Such a hindrance17 and misrepresentation of the truth—which had not yet achieved complete clarity—occurred everywhere: in Confucianism and Taoism, in Buddhism and in Christianity, in Mohammedanism and in your Brahmanism.
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1 enigma | |
n.谜,谜一样的人或事 | |
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2 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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3 joyful | |
adj.欢乐的,令人欢欣的 | |
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4 positively | |
adv.明确地,断然,坚决地;实在,确实 | |
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5 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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6 coercion | |
n.强制,高压统治 | |
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7 attains | |
(通常经过努力)实现( attain的第三人称单数 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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8 Buddhism | |
n.佛教(教义) | |
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9 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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10 mere | |
adj.纯粹的;仅仅,只不过 | |
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11 irreconcilable | |
adj.(指人)难和解的,势不两立的 | |
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12 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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13 dissemination | |
传播,宣传,传染(病毒) | |
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14 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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15 intentional | |
adj.故意的,有意(识)的 | |
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16 authorized | |
a.委任的,许可的 | |
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17 hindrance | |
n.妨碍,障碍 | |
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