DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.52538#0052
42
Thoreau, without going into details, expresses the same
idea :
“ I do not know how to distinguish between our waking
life and a dream. Are we not always leading the life that we
imagine we are ?” * * * §
b. Deep Sleep.
As a dream corresponds to our apparent life, a dreamless
sleep in which the delusion of the existence of a multiplicity
of objects vanishes, and every idea of anything as outside of,
or apart from the true self is lost, corresponds to our real
life. It is equivalent to the death of all separate existence,
return into our own true being.
Uddalaka Aruni spoke to his son :
“ When a man sleeps here, then, my dear son, he becomes
united with the True, he is gone to his own (Self). There-
fore, they say svapiti, he sleeps, because he is gone (apita) to
his own (sva).” f
The following passage in Thoreau bears almost the char-
acter of a translation of the foregoing :
“ At night we recline and nestle and infold otcrselves in
our beingD J
Under a figure the Hindoo philosopher expresses the taking
up of the individual spirit into the Universal in deep sleep :
“Now as a man embraced by a beloved wife, knows
nothing that is without, nothing that is within, thus this per-
son, when embraced by the intelligent self, knows nothing that
is without, nothing that is within. This is indeed the (true)
form in which his wishes are fulfilled, in which the self (only)
is his wish, in which no wish is left.Ӥ
Thoreau attaches the same meaning to deep and dreamless
sleep:
* Autumn, p. 259.
t Sama-Veda, Chand-Upan, 6, 8, 2. Max Muller, Vol. I, p. 98-9.
I Autumn, p. 69.
§ Yajur-Veda, Brih-Upan, 4, 3, 21. Max Muller, Vol. XV., p. 168.
Thoreau, without going into details, expresses the same
idea :
“ I do not know how to distinguish between our waking
life and a dream. Are we not always leading the life that we
imagine we are ?” * * * §
b. Deep Sleep.
As a dream corresponds to our apparent life, a dreamless
sleep in which the delusion of the existence of a multiplicity
of objects vanishes, and every idea of anything as outside of,
or apart from the true self is lost, corresponds to our real
life. It is equivalent to the death of all separate existence,
return into our own true being.
Uddalaka Aruni spoke to his son :
“ When a man sleeps here, then, my dear son, he becomes
united with the True, he is gone to his own (Self). There-
fore, they say svapiti, he sleeps, because he is gone (apita) to
his own (sva).” f
The following passage in Thoreau bears almost the char-
acter of a translation of the foregoing :
“ At night we recline and nestle and infold otcrselves in
our beingD J
Under a figure the Hindoo philosopher expresses the taking
up of the individual spirit into the Universal in deep sleep :
“Now as a man embraced by a beloved wife, knows
nothing that is without, nothing that is within, thus this per-
son, when embraced by the intelligent self, knows nothing that
is without, nothing that is within. This is indeed the (true)
form in which his wishes are fulfilled, in which the self (only)
is his wish, in which no wish is left.Ӥ
Thoreau attaches the same meaning to deep and dreamless
sleep:
* Autumn, p. 259.
t Sama-Veda, Chand-Upan, 6, 8, 2. Max Muller, Vol. I, p. 98-9.
I Autumn, p. 69.
§ Yajur-Veda, Brih-Upan, 4, 3, 21. Max Muller, Vol. XV., p. 168.