What is now happening to the people of the East as of the West is like what happens to every individual when he passes from childhood to adolescence2 and from youth to manhood. He loses what had hitherto guided his life and lives without direction, not having found a new standard suitable to his age, and so he invents all sorts of occupations, cares, distractions3, and stupefactions to divert his attention from the misery4 and senselessness of his life. Such a condition may last a long time.
When an individual passes from one period of life to another a time comes when he cannot go on in senseless activity and excitement as before, but has to understand that although he has outgrown5 what before used to direct him, this does not mean that he must live without any reasonable guidance, but rather that he must formulate6 for himself an understanding of life corresponding to his age, and having elucidated7 it must be guided by it. And in the same way a similar time must come in the growth and development of humanity. I believe that such a time has now arrived—not in the sense that it has come in the year 1908, but that the inherent contradiction of human life has now reached an extreme degree of tension: on the one side there is the consciousness of the beneficence of the law of love, and on the other the existing order of life which has for centuries occasioned an empty, anxious, restless, and troubled mode of life, conflicting as it does with the law of love and built on the use of violence. This contradiction must be faced, and the solution will evidently not be favourable8 to the outlived law of violence, but to the truth which has dwelt in the hearts of men from remote antiquity9: the truth that the law of love is in accord with the nature of man.
But men can only recognize this truth to its full extent when they have completely freed themselves from all religious and scientific superstitions11 and from all the consequent misrepresentations and sophistical distortions by which its recognition has been hindered for centuries.
To save a sinking ship it is necessary to throw overboard the ballast, which though it may once have been needed would now cause the ship to sink. And so it is with the scientific superstition10 which hides the truth of their welfare from mankind. In order that men should embrace the truth—not in the vague way they did in childhood, nor in the one-sided and perverted12 way presented to them by their religious and scientific teachers, but embrace it as their highest law—the complete liberation of this truth from all and every superstition (both pseudo-religious and pseudo-scientific) by which it is still obscured is essential: not a partial, timid attempt, reckoning with traditions sanctified by age and with the habits of the people—not such as was effected in the religious sphere by Guru-Nanak, the founder13 of the sect14 of the Sikhs, and in the Christian15 world by Luther, and by similar reformers in other religions—but a fundamental cleansing16 of religious consciousness from all ancient religious and modern scientific superstitions.
If only people freed themselves from their beliefs in all kinds of Ormuzds, Brahmas, Sabbaoths, and their incarnation as Krishnas and Christs, from beliefs in Paradises and Hells, in reincarnations and resurrections, from belief in the interference of the Gods in the external affairs of the universe, and above all, if they freed themselves from belief in the infallibility of all the various Vedas, Bibles, Gospels, Tripitakas, Korans, and the like, and also freed themselves from blind belief in a variety of scientific teachings about infinitely17 small atoms and molecules18 and in all the infinitely great and infinitely remote worlds, their movements and origin, as well as from faith in the infallibility of the scientific law to which humanity is at present subjected: the historic law, the economic laws, the law of struggle and survival, and so on—if people only freed themselves from this terrible accumulation of futile19 exercises of our lower capacities of mind and memory called the 'Sciences', and from the innumerable divisions of all sorts of histories, anthropologies, homiletics, bacteriologics, jurisprudences, cosmographies, strategies—their name is legion—and freed themselves from all this harmful, stupifying ballast—the simple law of love, natural to man, accessible to all and solving all questions and perplexities, would of itself become clear and obligatory20.
点击收听单词发音
1 bondage | |
n.奴役,束缚 | |
参考例句: |
|
|
2 adolescence | |
n.青春期,青少年 | |
参考例句: |
|
|
3 distractions | |
n.使人分心的事[人]( distraction的名词复数 );娱乐,消遣;心烦意乱;精神错乱 | |
参考例句: |
|
|
4 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
参考例句: |
|
|
5 outgrown | |
长[发展] 得超过(某物)的范围( outgrow的过去分词 ); 长[发展]得不能再要(某物); 长得比…快; 生长速度超过 | |
参考例句: |
|
|
6 formulate | |
v.用公式表示;规划;设计;系统地阐述 | |
参考例句: |
|
|
7 elucidated | |
v.阐明,解释( elucidate的过去式和过去分词 ) | |
参考例句: |
|
|
8 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
参考例句: |
|
|
9 antiquity | |
n.古老;高龄;古物,古迹 | |
参考例句: |
|
|
10 superstition | |
n.迷信,迷信行为 | |
参考例句: |
|
|
11 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
参考例句: |
|
|
12 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 | |
参考例句: |
|
|
13 Founder | |
n.创始者,缔造者 | |
参考例句: |
|
|
14 sect | |
n.派别,宗教,学派,派系 | |
参考例句: |
|
|
15 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
16 cleansing | |
n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
参考例句: |
|
|
17 infinitely | |
adv.无限地,无穷地 | |
参考例句: |
|
|
18 molecules | |
分子( molecule的名词复数 ) | |
参考例句: |
|
|
19 futile | |
adj.无效的,无用的,无希望的 | |
参考例句: |
|
|
20 obligatory | |
adj.强制性的,义务的,必须的 | |
参考例句: |
|
|
欢迎访问英文小说网 |