A Week on the Concord and Merrimack Rivers, Henry David Thoreau [best non fiction books of all time .TXT] 📗

collective studies may have led them to the discovery of new tracts and combinations of sentiment, totally different from the doctrines with which the learned of other nations are acquainted; doctrines which, however speculative and subtle, still as they possess the advantage of being derived from a source so free from every adventitious mixture, may be equally founded in truth with the most simple of our own.

“The forsaking of works” was taught by Krishna to the most ancient of men, and handed down from age to age,

until at length, in the course of time, the mighty art was lost.

“In wisdom is to be found every work without exception,” says Krishna.

“Although thou wert the greatest of all offenders, thou shalt be able to cross the gulf of sin with the bark of wisdom.”

“There is not anything in this world to be compared with wisdom for purity.”

“The action stands at a distance inferior to the application of wisdom.”

The wisdom of a Muni “is confirmed, when, like the tortoise, he can draw in all his members, and restrain them from their wonted purposes.”

“Children only, and not the learned, speak of the speculative and the practical doctrines as two. They are but one. For both obtain the selfsame end, and the place which is gained by the followers of the one is gained by the followers of the other.”

“The man enjoyeth not freedom from action, from the non-commencement of that which he hath to do; nor doth he obtain happiness from a total inactivity. No one ever resteth a moment inactive. Every man is involuntarily urged to act by those principles which are inherent in his nature. The man who restraineth his active faculties, and sitteth down with his mind attentive to the objects of his senses, is called one of an astrayed soul, and the practicer of deceit. So the man is praised, who, having subdued all his passions, performeth with his active faculties all the functions of life, unconcerned about the event.”

“Let the motive be in the deed and not in the event. Be not one whose motive for action is the hope of reward. Let not thy life be spent in inaction.”

“For the man who doeth that which he hath to do, without affection, obtaineth the Supreme.”

“He who may behold, as it were inaction in action, and action in inaction, is wise amongst mankind. He is a perfect performer of all duty.”

“Wise men call him a Pandit, whose every undertaking is free from the idea of desire, and whose actions are consumed by the fire of wisdom. He abandoneth the desire of a reward of his actions; he is always contented and independent; and although he may be engaged in a work, he, as it were, doeth nothing.”

“He is both a Yogi and a Sannyasi who performeth that which he hath to do independent of the fruit thereof; not he who liveth without the sacrificial fire and without action.”

“He who enjoyeth but the Amrita which is left of his offerings, obtaineth the eternal spirit of Brahma, the Supreme.”

What, after all, does the practicalness of life amount to? The things immediate to be done are very trivial. I could postpone them all to hear this locust sing. The most glorious fact in my experience is not anything that I have done or may hope to do, but a transient thought, or vision, or dream, which I have had. I would give all the wealth of the world, and all the deeds of all the heroes, for one true vision. But how can I communicate with the gods who am a pencil-maker on the earth, and not be insane?

“I am the same to all mankind,” says Krishna; “there is not one who is worthy of my love or hatred.”

This teaching is not practical in the sense in which the New Testament is. It is not always sound sense in practice. The Brahman never proposes courageously to assault evil, but patiently to starve it out. His active faculties are paralyzed by the idea of caste, of impassable limits, of destiny and the tyranny of time. Krishna’s argument, it must be allowed, is defective. No sufficient reason is given why Arjuna should fight. Arjuna may be convinced, but the reader is not, for his judgment is not “formed upon the speculative doctrines of the Samkhya Shastra.” “Seek an asylum in wisdom alone”; but what is wisdom to a Western mind? The duty of which he speaks is an arbitrary one. When was it established? The Brahman’s virtue consists in doing, not right, but arbitrary things. What is that which a man “hath to do”? What is “action”? What are the “settled functions”? What is “a man’s own religion,” which is so much better than another’s? What is “a man’s own particular calling”? What are the duties which are appointed by one’s birth? It is a defence of the institution of castes, of what is called the “natural duty” of the Kshatriya, or soldier, “to attach himself to the discipline,” “not to flee from the field,” and the like. But they who are unconcerned about the consequences of their actions are not therefore unconcerned about their actions.

Behold the difference between the Oriental and the Occidental. The former has nothing to do in this world; the latter is full of activity. The one looks in the sun till his eyes are put out; the other follows him prone in his westward course. There is such a thing as caste, even in the West, but it is comparatively faint; it is conservatism here. It says, forsake not your calling, outrage no institution, use no violence, rend no bonds; the State is thy parent. Its virtue or manhood is wholly filial. There is a struggle between the Oriental and Occidental in every nation; some who would be forever contemplating the sun, and some who are hastening toward the sunset. The former class says to the latter, When you have reached the sunset, you will be