Poglavlje 4

PART 4

poglavlje 4

Reincarnation and the Impressionless Equipoise of Consciousness

Reinkarnacija i uravnoteženo stanje svesti bez impresije

DURING the course of evolution  of its consciousness, the soul (atma), while consciously identifying itself with varied, finite gross  forms,  was  also  simultaneously,  though  unconsciously, identifying itself with its finite subtle form and its finite mental form, which associated with the soul in compact, homogeneous, unconscious alliance throughout the entire course of evolution of consciousness right from the first urge.

Tokom procesa evolucije svesti, dok se duša (atma) svesno poistovećivala sa raznim konačnim grubim formama, ona se istovremeno, premda nesvesno, poistovećivala sa svojom konačnom suptilnom formom i svojom konačnom mentalnom formom koje su se, počev od prvog poriva, spajale sa dušom u čvrstu, celovitu, nesvesnu vezu tokom čitavog procesa evolucije svesti.

Although the soul frequently and consciously dissociated itself from the finite gross forms which acted as media to experience the impressions gained in the course of evolving greater and higher consciousness, the soul could never dissociate itself, consciously or unconsciously, directly or indirectly, from its finite subtle form and its finite mental form.

Iako se duša često i svesno odvajala od konačnih grubih formi koje su služile kao medijum za proživljavanje impresija stečenih tokom evolucije sve više i razvijenije svesti, duša nikada nije mogla da se svesno ili nesvesno, direktno ili indirektno odvoji od svoje konačne suptilne forme niti od svoje konačne mentalne forme.

On the contrary, while the soul dissociated its identification with any one medium of finite gross form, it was the unconscious association of soul with its finite subtle form that fortified the soul (now without any gross medium) with finite energy (the driving force) to give a tendency to the consciousness of the soul towards identifying itself with the next medium of the next finite gross form, in order to experience the impressions of the last dissociated finite gross form, retained and reflected by the finite mental form of this soul.

Naprotiv, dok se duša raspoistovećivala od svakog pojedinačnog medijuma konačne grube forme, nesvesni spoj duše sa njenom konačnom suptilnom formom je bio taj koji je jačao dušu (sada bez ikakvog grubog medijuma) konačnom energijom (pokretačkom silom) da u svesti duše pobudi težnju za poistovećivanjem sa narednim medijumom sledeće konačne grube forme, radi proživljavanja impresija one poslednje konačne grube forme od koje se odvojila, a koje konačna mentalna forma ove duše zadržava i reflektuje.

It is but natural that, together with the evolution of higher and greater consciousness of soul, the evolution of the finite subtle form of soul also takes place to fortify the soul with greater finite energy to incline the consciousness of the more and more gross-conscious soul to identify itself with higher and higher types of finite gross forms evolved by the impressions of the last lower finite gross form.

Prirodno je da se sa razvojem sve viših oblika svesti duše razvija i konačna suptilna forma duše kako bi snažila dušu većom konačnom energijom koja će navesti dušu, koja ima sve veću svest o grubom, da se poistovećuje sa sve višim i razvijenijim tipovima konačnih grubih formi koje nastaju iz impresija prethodne, manje razvijene konačne grube forme.

Similarly, the evolution of the finite mental form of the soul also takes place simultaneously to accommodate, retain and reflect the increasingly innumerable, varied impressions gained and gathered by the evolution of greater and greater consciousness of the soul.

Slično tome, u isto vreme se odigrava i evolucija konačne mentalne forme duše da bi primala, čuvala i reflektovala sve brojnije raznolike impresije koje se stiču i skupljaju tokom razvitka sve veće i više svesti duše.

Thus it is that, when the soul tends to identify itself with varied species of vegetable-forms, the evolved finite subtle form and the evolved finite mental form of the soul begin to show greater and visible signs of the soul’s association with its much evolved finite subtle form and finite mental form in the shape of varied, rapid cycles of changes taking place in vegetable-forms; and also, in the shape of vegetable-forms showing first signs of peculiar, varied and meaningful tendencies of self-preservation and survival of the fittest.

Prema tome, kada duša ispolji težnju da se poistoveti sa raznim vrstama forme biljaka, razvijena konačna suptilna forma i razvijena konačna mentalna forma duše počinju da pokazuju jasnije i vidljive znake spajanja duše sa njenom razvijenijom konačnom suptilnom formom i konačnom mentalnom formom u vidu različitih, brzih ciklusa promena koje se odigravaju u biljnim formama; a takođe i u vidu biljnih formi koje pokazuju prve znake osobnih, raznolikih i značajnih tendencija ka samoočuvanju i opstanku najsposobnijih.

In the worm-, bird- and fish-forms, this tendency of the finite mental form of the soul is translated gradually and steadily into the shape of instinct, until in the animal-form this instinct is fully manifested as one of the finite aspects of the finite mental form of  the  soul.  Gradually this instinct is  further  and completely transformed into intellect, this being the highest finite aspect of manifestation of the mental form in the human-form of the gross-conscious human soul experiencing the gross world.

U formi crva, ptica i riba, ova tendencija konačne mentalne forme duše postepeno se i sigurno pretvara u oblik instinkta da bi se u formi životinja ovaj instinkt ispoljio kao jedan od konačnih aspekata konačne mentalne forme duše. Postepeno se taj instinke dalje potpuno preobražava u intelekt kao najviši aspekt ispoljavanja mentalne forme u ljudskoj formi ljudske duše sa grubom svešću koja doživljava grubi svet.

So it is that only in human-form are the subtle body and the mental body fully developed, wherefore the soul, associating itself consciously with human-form is, so to speak, fully equipped with a human body, subtle body and mental body, together with full consciousness of the gross.

To znači da su suptilno i mentalno telo potpuno razvijeni jedino u formi čoveka i stoga duša, spajajući se svesno sa formom čoveka, biva takoreći potpuno opremljena ljudskim telom, suptilnim telom i mentalnim telom, zajedno sa potpunom svešću o grubom.

Although the soul has gained consciousness in human-form and thus experiences the  gross  world,  yet  the gross-conscious human soul is unconscious of the subtle body and so cannot experience the subtle world. It is also unconscious of the mental body and thus cannot experience the mental world.

Iako je duša stekla svest u ljudskoj formi i stoga proživljava grubi svet, ta duša koja je svesna grubog ipak nije svesna suptilnog tela, te stoga ne može da doživljava suptilni svet. Ona, isto tako, nije svesna mentalnog tela i zbog toga ne može da doživljava mentalni svet.

Even though the soul has only gross consciousness and is unconscious of the subtle and mental, it does work through the subtle and mental bodies, although indirectly, on the gross plane. Even though the gross-conscious human soul is unconscious of its subtle and mental bodies and their respective subtle and mental worlds, and therefore does not realize the energy of the subtle and the mind of the mental, yet it can use energy through various gross aspects of energy such as nuclear energy. And it can use mind through various  gross  aspects of  mind such as  desires, emotions and thoughts. Of these, desires are the predominant aspect of the mind.

Čak i kada duša ima samo svest o grubom i nije svesna suptilnog i mentalnog, ona ipak dela preko suptilnog i mentalnog tela, mada indirektno, na grubom nivou. Iako je ljdska duša koja poseduje svest o grubom nesvesna svog suptilnog i mentalnog tela, odnosno njihovih suptilnih i mentalnih svetova i zbog toga ne spoznaje energiju suptilnog niti um mentalnog, ona ipak može da upotrebi energiju kroz različite grube aspekte energije kao što je nuklearna energija. Uz to može da upotrebi i um kroz različite grube aspekte uma kao što su želje, emocije ili misli. Od njih, želje predstavljaju najdominantiji aspekt uma.

So this soul, now fully gross-conscious of the first-most human gross form and still unconscious of the subtle and mental, experiences in the gross world the impressions of the last-most animal gross form dissociated or dropped.

Tako ova duša, koja sada poseduje potpunu svest o grubom te pra-pra-prve grube forme čoveka i koja je još uvek nesvesna suptilnog i mentalnog, proživljava u grubom svetu impresije one pra-pra-poslednje grube forme životinje od koje se odvojila, odnosno koju je odbacila.

When all the impressions of the last-most animal gross form are exhausted, it is but natural that the first-most human gross form is dissociated from the soul. This experience of the soul is universally termed the death of the human being.

Kada se impresije te pra-pra-poslednje životinjske grube forme iscrpe, normalno je da se pra-pra-prva gruba forma čoveka odvoji od duše. Ovo iskustvo se univerzalno naziva smrću ljudskog bića.

As explained previously, although this soul is dissociated from the first-most human gross form, it is never dissociated from its subtle or its mental forms or bodies.

Kao što je već ranije objašnjeno, mada se duša odvojila od te pra-pra-prve grube forme čoveka, ona se nikada ne odvaja od svojih suptilnih niti mentalnih formi, odnosno tela.

It was also previously explained that though this soul is dissociated from its first-most human gross form, the soul retains and experiences through the subtle and mental bodies the impressions of the dropped or dissociated first-most human-form, and the soul again associates itself with the next-most human-form to experience the impressions of the previous human-form dropped. In fact, the next-most human-form is nothing but the consolidated mould of the past impressions retained of the previous body or form that dissociated from the soul. Thus the association of the soul with the next-most human-form is called universally the birth  of a human being.

Već smo objasnili kako duša, isako se odvojila od te pra-pra-prve grube forme čoveka, zadržava i proživljava preko suptilnih i mentalnih tela impresije te odbačene ili napuštene pra-pra-prve forme čoveka i spaja sa pra-pra-sledećom formom čoveka da bi proživela impresije prethodne forme čoveka koju je odbacila. U stvari, pra-pra-sledeća forma čoveka nije ništa drugo do zgusnuti kalup prošlih impresija koje su preostale od prethodnog tela ili forme od koje se duša odvojila. Ovo spajanje duše sa pra-pra-sledećom formom čoveka se univerzalno naziva rođenjem ljudskog biće.

The apparent gap between the death and the birth of a human being is that period in which the gross-conscious soul, in its association with its fully developed subtle and mental bodies, has experiences of the predominant counterpart of the opposite impressions gathered by the recently dissociated human-form. This state of the soul, in the apparent gap between death and birth, is generally called hell or heaven, and this process of intermittent association and dissociation of consciousness of the conscious soul in human-form, now fully conscious, is termed the “Reincarnation Process.”

Priviodna praznina između smrti i rođenja ljudskog bića je onaj period u kome duša koja poseduje svest o grubom, u spoju sa svojim potpuno razvijenim suptilnim i mentalnim telima, proživljava iskustva dominirajućeg dela oprečnih impresija koje je nakupila upravo odbačena ljudska forma. Ovakvo stanje duše, u prividnoj praznini između smrti i rođenja, uopšteno se naziva paklom ili rajem, a proces naizmeničnog spajanja i odvajanja svesti svesne duše u ljudskoj formi, koja je sada potpuno svesna, naziva se „Procesom Reinkarnacije“.

If the predominant counterpart of the impressions of opposites (such as virtue and vice, good and evil, male and female, etc.), as experienced by the soul now associated only with the subtle and mental, is of virtue or goodness (i.e., the positive aspect of the opposite impressions), then the soul is said to be in heaven. If it is of vice or evil (i.e., the negative aspect of opposite impressions), then the soul is said to be in hell.

Ako preovlađujući deo oprečnih impresija (kao što su vrlina i porok, dobro i zlo, muško i žensko, itd.) koje proživljava duša koja je sada spojena samo sa suptilnim i mentalnim čini vrlina ili dobrota (to jest, pozitivni aspekt oprečnih impresija) onda se kaže da je duša u raju. Međutim, ako ga čini porok ili zlo (to jest, negativni aspekt oprečnih impresija) onda se kaže da je duša u paklu.

The states of heaven and hell are nothing but states of intensive experiences of the consciousness of the soul, experiencing either of the predominant counterparts of the opposite impressions while the soul is dissociated from the gross human body or form. The soul itself does not go to heaven or hell, as is the general belief, because it is eternally infinite and eternally in the Over-Soul. It is the consciousness of the soul which experiences the impressions.

Stanja raja i pakla nisu ništa drugo do stanja intenzivnih iskustava svesti duše koja proživljava preovlađujući aspekt oprečnih impresija dok je duša odvojena od grubog ljudskog tela ili forme. Sama duša ne ide ni u raj, ni u pakao, kao što se to obično veruje, jer je ona večno beskonačna i večno u Najvišem Jastvu. To samo svest duše proživljava impresije.

As soon as the predominant counterpart of impressions is experienced and exhausted, and just when equilibrium is about to be  maintained between  the  opposites of impressions of the  last human-form that was dropped, at this juncture the soul automatically associates with the next-most human-form, moulded of the consolidated impressions of opposites which were about to be in a state of equilibrium.

Čim se preovlađujući deo impresija proživi i iscrpi i kada ravnoteža između oprečnih impresija upravo odbačene ljudske forme samo što nije uspostvljena, upravo u tom trenutku se duša automatski spaja sa prvom-sledećom ljudskom formom oblikovanom od zgusnutih impresija suprotnosti koje su upravo bile pred uspostavljanjem ravnoteže.

Thus the gross consciousness of the soul, after experiencing either hell or heaven, associates with the next human-form (takes another birth) to experience and exhaust the residual opposite impressions of the  last  birth. As has already  been said, this  next human-form of the soul is nothing but the consolidated mould of the residual opposite impressions of the last form.

Tako se gruba svest duše, pošto je proživela ili pakao ili raj, spaja sa sledećom ljudskom formom (ponovo se rađa) da proživi i iscrpi ostatak suptilnih impresija iz prethodnog rođenja. Kao što je već rečeno, sledeća ljudska form koju duša poprima nije ništa drugo do zgusnuti kalup preostalih oprečnih impresija prethodne forme.

It is in this manner that an apparently unending chain of births and deaths of human-forms or beings continues to form and dwindle. This is the course of reincarnation in human forms of the soul, after it has gained full gross consciousness through the whole series of evolution of the gross consciousness. Right from the unconscious state of the soul (comparable to the deep-sleep state of man), until it has gained full gross consciousness (comparable to the wide-open eyes of man in the awake state) while experiencing the gross world, the soul is One—indivisible, infinite, formless—and is eternally in the Over-Soul.

Na ovaj način, prividno beskonačan lanac rađanja i umiranja ljudskih formi, odnosno bića nastavlja da se stvara i da nestaje. To je tok reinkarnacije duše u ljudskoj formi nakon sticanja potpune grube svesti tokom čitavog niza evolucije grube svesti. Od nesvesnog stanja duše (koje možemo da uporedimo sa čovekovim stanjem dubokog sna) pa sve dok ne stekne potpunu grubu svest (koju možemo da uporedimo sa čovekovim širom otvorenim očima u budnom stanju), za vreme dok proživljava grubi svet, duša je Jedna – nedeljiva, beskonačna, bez oblika – i večno u Najvišem Jastvu.

Throughout the whole process of evolution, reincarnation was an absolutely spontaneous outcome of the first urge, manifested in the unconscious soul, to become conscious of its eternal and infinite Self.

U čitavom procesu evolucije, reinkarnacija je bila sasvim spontana posledica prvobitnog poriva koji se javio u nesvesnoj duši, za sticanje svesti o svom večnom i beskonačnom Jastvu.

As has been mentioned already, we can now understand that the cycle of evolution of consciousness of soul evolved further and greater consciousness, together with the evolution of forms of higher and higher types, while exhausting the impressions of the dissociated forms of lower types.

Kako je već ranije pomenuto, sada shvatamo da je ciklus evolucije svesti duše doveo do razvijenijih i viših oblika svesti uporedo sa evolucijom formi sve viših i razvijenijih tipova kroz proživljavanje impresija formi onih odbačenih nižih tipova.

Thus the evolution of consciousness of soul apparently causes the soul to identify itself with, and gather varied innumerable impressions of, higher and higher gross species of forms of the gross world.

Prema tome. evolucija svesti duše očigledno nagoni dušu da se poistovećuje sa sve višim i razvijenijim grubim vrstama formi grubog sveta i prikuplja njihove mnogobrojne, različite impresije.

The clean-cut and major concrete gross forms (after the most-first seven major, most abstract gaseous and fluid forms) with which the consciousness of the soul associated (with every leap of greater and greater consciousness) are separated by the seven leaps from stone to metal, from metal to vegetable, from vegetable to worm, from worm to fish, from fish to bird, from bird to animal and lastly from animal to human being.

Jasno određene, glavne, konkretne grube forme (posle onih prvih sedam glavnih, najapstraktnijih, gasovitih i tečnih formi) sa kojima se svest duše spajala (svakim novim skokom sve više i razvijenije svesti) podeljene su u sedam skokovitih razvojnih etapa od kamena do metala, od metala do biljke, od biljke do crva, od crva do ribe, od ribe do ptice, od ptice do životinje i na kraju, od životinje do čoveka.

The most-finite first impression of the first urge gave to the unconscious soul the most-finite first consciousness. Gradually, varied impressions gained greater finite consciousness for the soul, and eventually the evolution of consciousness was complete when the soul identified itself with the most-first human-form.

Najkonačnija prva impresija prvog poriva podarila je nesvesnoj duši prvu najograničeniju svest. Duša je postepeno sticala sve veću konačnu svest pomoću raznih impresija i naposletku je evolucija svesti okončana onda kada se duša poistovetila sa prvom-u-nizu-prvih formi čoveka.

In human-form the  soul  achieves full  and complete  consciousness.

U ljudskoj formi duša stiče potpunu i savršenu svest.

Therefore the soul, having now gained full and complete consciousness in human-form, does not need any more or any other higher forms to evolve consciousness.

Pošteo je sada stekla potpunu i savršenu svest u ljudskoj formi, duša nema više potrebu za drugim, višim formama da bi razvijala svest.

This consciousness is full and complete.

Svest je sada potpuna i savršena.

Though this soul has gained full and complete consciousness, it is still not at all conscious of its Self as One, indivisible, eternal and infinite, and does not experience infinite knowledge, power and bliss. But it is only fully conscious of its identity with human-form and its varied aspects, and experiences the gross world in full.

Iako je duša stekla potpunu i savršenu svest, ona još uvek nije svesna svoga Jastva kao Jednog, nedeljivog, večnog i beskonačnog i ne doživljava beskonačno znanje, moć i blaženstvo. Ona je u potpunosti svesna svoje poistovećenosti sa ljudskom formom i njenim različitim aspektima i doživljava grubi svet u potpunosti.

The soul with full consciousness is still unconscious of its original infinite state because of the unwanted (though necessary) burden of the gross impressions of the human-form from which the consciousness of the soul dissociates as that form drops dead.These impressions, of the human-form now dead, still cling to the full consciousness gained; and, as usual, the consciousness of the soul centralizes itself in these gross impressions of the human-form just dropped.

Duša koja ima potpunu svest još uvek nije svesna svog izvornog beskonačnog stanja zbog neželjenog (mada neophodnog) bremena grubih impresija ljudske forme od koje se svest duše razdvaja kada ta forma umre. Imprasije te mrtve ljudske forme još uvek prijanjaju za stečenu punu svest i, kao i obično, svest duše se usredsređuje na grube impresije te upravo odbačene ljudske forme.

In trying to unburden consciousness of these impressions, the gross consciousness of the soul tends the soul to experience and exhaust these impressions through innumerable opposite experiences taken through a series of reincarnations. In this process of reincarnation the consciousness of the soul, while trying to liberate itself from the burden of impressions, gets still further entangled at every stage of reincarnation. When a complete balance of experiences of opposite impressions is just about to be attained, it is just then disturbed by the consciousness of the soul associating itself with the next new human-form. Absence of this association would otherwise have neutralized the effect of the impressions by an equal balance of respective opposite experiences and would thus have liberated the consciousness of the soul from all impressions of opposites.

U nastojanju da rastereti svest ovih impresija, gruba svest duše navodi dušu da proživi i iscrpi te impresije kroz bezbrojna oprečna iskustva u čitavom nizu eeinkarnacija. dok u procesu reinkarnacije svest duše pokušava da se oslobodi bremena impresija, ona se sve više zapliće u svakoj novoj fazi reinkarnacije. Baš u trenutku pred samo uspostavljanje savršene ravnoteže iskustava oprečnih impresija, ravnoteža biva poremećena spajanjem svesti duše sa sledećom, novom ljudskom formom. Inače, da nema ovog spajanja, došlo bi do neutralizacije uticaja impresija uspostavljanjem potpune ravnoteže između oprečnih iskustava i tako bi se svest duše oslobodila ovih impresija suprotnosti.

Here the simile of a “perfect balance” would be appropriate. The consciousness gained by the soul during the process of evolution resembles the indicator at the fulcrum of a perfect balance, and the two pans of the balance are filled with the unequal weights of opposites of impressions such as virtue and vice, etc.

Ovo možemo da uporedimo sa „preciznom vagom“. Svest koju je duša stekla tokom evolucije slična je kazaljci na skali precizne vage na kojoj su dva tasa ispunjena suprotnim impresijama nejednake težine, na primer, vrlinom i porokom, itd.

In this way consciousness, acting like the indicator at the fulcrum, tries to gain equilibrium, which is impossible as long as there are in existence unequal impressions of opposites remaining to be experienced. It is therefore that the gross consciousness of the soul constantly seeks to experience the predominant opposite impressions in order to gain a total equilibrium of the impressions of opposites.

Tako svest, ponašajući se kao skazaljka na skali vage, pokušava da uspostavi ravnotežu, a to je nemoguće sve dok postoje nejednake količine impresija suprotnosti koje treba proživeti. Zato gruba svest duše neprestano nastoji da proživi preovlađujuće oprečne impresije ne bi li uspostavila potpunu ravnotežu impresija suprotnosti.

But the tragedy is this, that as soon as the gross consciousness of the soul tends to reach the zero point of equilibrium by gradually experiencing the predominant opposite impressions, it so happens that the consciousness of the soul invariably gets too engrossed in experiencing the predominant opposite impressions, and experiences them or exhausts them to such a degree that these predominant opposite impressions are now reduced (i.e., through experience) to such a level, that those impressions which were over-balanced by the original predominant opposite impressions now become predominant; and a great disturbance of balance or equipoise occurs; wherefore consciousness, acting like the indicator at the fulcrum, swings or switches in just the opposite direction of its original experience.

Međutim, nesreća je u tome što čim svest duše počne da teži da dosegne nultu tačku ravnoteže postepenim proživljavanjem preovlađujućih oprečnih impresija, dešava se da dušu previše povuče proživljavanje preovlađujućih oprečnih impresija, pa ih ona proživljava ili iscrpljuje u toj meri da se te preovlađujuće oprečne impresije sada toliko smanje (kroz iskustva) da dominantne postaju one impresije koje su prvobitno preovlađujuće oprečne impresije prethodno nadvladale i nastaje veliki poremećaj vage, odnosno ravnoteže usled čega svest, ponašajući se kao kazaljka na skali vage, skreće i zanosi se na upravo suprotnu stranu od njenog prvobitnog iskustva.

It is at this juncture that the consciousness of the soul turns towards the experience of the newly predominant opposite impressions through another human-form. A human being takes form or birth as a medium to satisfy the demanding need of the consciousness of the soul, which now seeks to exhaust or spend or experience the more predominant opposite impressions.

Tog trenutka, svest se usmerava na proživljavanjem novih preovlađujućih oprečnih impresija kroz narednu ljudsku formu. Ljudsko biće uzima oblik, odnosno, rađa se kao medijum da bi zadovoljilo potrebu svesti duše koja sada teži da iscrpi, istroši ili proživi te dominantne oprečne impresije.

It is but natural that the predominant qualities manifested now by this human soul will be in accordance with the predominant opposite impressions, of which this new human-form is but the mould.

Prirodno je da će preovlađujuće osobine koje sada ispoljava duša biti saglasne preovlađujućim oprečnim impresijama od kojih je ova nova ljudska forma modelirana.

Thus, in the process of reincarnation, the fully gross-conscious human soul, fortified with fully developed subtle and mental bodies, though  unconscious of these, must necessarily experience countless varied experiences of impressions of opposites—the impressions which are diametrically opposite—in a chain of unending experiences.

Tako, u procesu reinkarnacije, ljudska duša koja poseduje potpunu svest o grubom i koja je ojačana potpuno razvijenim suptilnim i mentalnim telima, mada ih nije svesna, mora neminovno da proživi bezbrojna različita iskustva impresija suprotnosti – impresija koje su dijametralno suprotne – u lancu beskrajnih iskustava.

Through its association with the gross body, the soul seeks to exhaust its previously accumulated opposite impressions, but rarely succeeds in doing so. On the contrary, it often accumulates fresh impressions of opposites. When the gross form is about to exhaust the impressions which brought it into existence, it is dropped. The residual opposite impressions lead the soul to heaven or hell, in accordance with the predominance of virtue or vice. In discarnate existence also, all opposite impressions seek to be  exhausted through the subjective experiencing of vivified impressions. But even here, in the state of heaven or hell, the equipoise of impressionlessness is generally approximated but missed, and the residual predominant opposite impressions goad the consciousness of the soul to associate with a new gross medium. Complete equipoise is lacking in death as well as in birth. It can only be achieved in the gross world. Therefore an endless chain of lives in the gross sphere is sustained by residual impressions, until consciousness succeeds in getting established in impressionless equipoise.

Kroz spajanje sa grubim telom, duša nastoji da istroši svoje prethodno nakupljene oprečne impresije, ali u tome retko uspeva. Dešava se upravo suprotno, ona često nagomilava nove impresije suprotnosti. Kada gruba forma skoro u potpunosti istroši imprsije zbog kojih je nastala, ona biva odbačena. Preostale oprečne impresije vode dušu u raj ili pakao, zavisno od toga da li preovladava vrlina ili greh. I u bestelesnom postojanju sve oprečne impresije teže da budu istrođene kroz subjektivno proživljavanje oživljenih impresija. Ali čak i tamo, u stanju raja ili pakla, ravnoteža stanja bez impresija biva gotovo dosegnuta, ali se ne ostvaruje i tako preostale preovlađujuće oprečne impresije nagone svest da se spoji sa novim grubim medijumom. Potpuna ravnoteža nije prisutna ni u smrti, ni prilikom rođenja. Ona se može postići samo u grubom svetu. Otuda se beskrajni lanac života u gruboj sferi nastavlja zahvaljujući preostalim impresijama sve dok svest ne uspe da se utvrdi u ravnoteži bez impresija.

At every stage and in every state of reincarnation, the consciousness of the fully human-conscious soul gets firmly centralized in the more and more concentrated impressions of human-forms with which it has identified and from which it has dissociated. There seems to be no escape[1] from these concentrated  impressions. These impressions must be experienced and exhausted, and the more the impressions are experienced the more the impressions become concentrated.

Na svakom stupnju i u svakom stanju reinkarnacije, svest duše u vidu potpune ljudske svesti biva sve jače usredsređena na sve gušće impresije ljudskih formi sa kojima se bila poistovećivala i od kojih se raspoistovećivala. Čini se kao da se od ovih zgusnutih impresija ne može pobeći.[2] Ove impresije se moraju proživeti i iscrpsti, i što se više proživljavaju tim postaju sve zgusnutije.

The only solution to “thin out” this concentration of impressions is for the consciousness of the fully human-conscious soul to experience increasingly and more rapidly these impressions in such a way, and in so great a frequency that every impression experienced, and the impression that this experience created, should be counter-balanced somehow by an opposite impression.

Jedini način da se ove zgusnute impresije „prorede“ je da svest duše koja poseduje potpunu ljudsku svest proživi te impresije intenzivnije i brže i sa takvom učestalošću  da svaka proživljena impresija, kao i impresija nastala na osnovu tog iskustva, bude na neki način dovedena u ravnotežu jednom oprečnom impresijom.

Throughout the process of reincarnation this play of balancing and counter-balancing the opposites of impressions continues, and on this play is sustained the reincarnation process. On this play depends the eventual emancipation of the human-conscious soul from the chains of ignorance, and the ultimate realization of Self-consciousness.

Ova igra balansiranja oprečnih impresija se nastavlja tokom čitavog procesa reinkarnacije; ona je ta koja ga i održava. Od te igre zavisi i krajnje oslobađanje duše sa ljudskom svešću od lanaca neznanja i konačno ostvarenje svesti o Jastvu.

Thus, in the process of reincarnation, the fully gross-conscious human soul must necessarily experience innumerable and diverse experiences of impressions of opposites—the impressions which are diametrically opposite—in an apparently unending chain of consistent experiences.

Otuda u procesu reinkarnacije, ljudska duša sa potpuno razvijenom svešću o grubom mora neizbežno da proživi bezbroj različitih iskustava impresija suprotnosti – impresije koje su dijametralno suprotne – u u prividno beskrajnom lancu doslednih iskustava.

Therefore, while the gross-conscious human soul, which is now fully conscious, undergoes the experience of opposites in the gross world, the consciousness of the soul has to identify (or reincarnate) itself a number of times as a male, then as a female, and vice versa, in varied castes, creeds, nationalities, colours,  and in different places; as rich one time and then as a pauper; sometimes healthy and sometimes sick, and so forth, all the while reviewing opposite impressions, creating opposite impressions, and simultaneously exhausting them by opposite experiences.

Stoga, dok potpuno svesna ljudska duša koja poseduje svest o grubom proživljava iskustvo suprotnosti u grubom svetu, svest duše mora da se poistovećuje (odnosno reinkarnira) mnogo puta kao muškarac, a zatim kao žena, i obratno, u raznim kastama, verama, nacionalnostima, raznih boja kože i na raznim mestima; jednom kao bogataš, a onda kao siromah; nekad kao zdrav čovek, a nekad kao bolestan, itd. i sve vreme ponovo proživljava oprečne impresije, stvara oprečne impresije i istovremeno ih iscrpljuje oprečnim iskustvima.

It is only through these diverse opposite impressions and their respective opposite experiences, that the gross-conscious human soul in the gross world could possibly one day, after millions of births and deaths, and through these opposite experiences of births and deaths, be able to balance or thin out the residual or concentrated opposite impressions.[3]

Jedino kroz ove različite oprečne impresije i prolaženje kroz njihova oprečna iskustva, ljudska duša koja poseduje svest o grubom će verovatno jednoga dana u grubom svetu posle miliona rođenja i smrti biti u stanju da kroz oprečna iskustva rađanja i smrti uravnoteži ili proredi preostale odnosno zgusnute oprečne impresije.[4]

It is this cycle of deaths and consequent births of human-forms that ultimately results in inciting the fully evolved consciousness of the gross-conscious human soul to involve this consciousness to that depth where the fully involved consciousness of this soul realizes the reality of the infinite, eternal state of the Self.

Upravo ovaj ciklus umiranja i ponovnog rađanja ljudskih formi daje podsticaj potpuno evoluiranoj svesti ljudske duše koja poseduje svest o grubom da involuira tu svest do onih dubina gde potpuno involuirana svest duše spoznaje istinu o beskonačnom, večnom stanju Jastva.

This process of involution of consciousness gradually takesplace as the gross impressions of the opposites gradually become fainter and less concentrated.

Ovaj proces involucije svesti se odvija postupno, dok grube impresije suprotnosti postepeno postaju sve bleđe i sve razređenije.

At this stage the consciousness of the gross-conscious human soul gradually gets dissociated from the gross world, as the involution of consciousness infolds, and gradually dissociates from experiencing the impressions of the gross world.

Na ovom stepenu razvoja, kako odmiče involucija svesti, ljduska duša sa grubom svešću se postepeno odvaja od grubog sveta i postepeno napušta proživljavanje impresija grubog sveta.

This involution of gross consciousness is only possible when the opposite impressions gradually, after a very, very long process, thin out through the process of unfailing reincarnation, which leads to the limit of gross impressions of the opposites and gross experiences of the opposites.

Involucija grube svesti postaje moguća samo kada se oprečne impresije postepeno, posle veoma, veoma dugog procesa prorede kroz stalan proces reinkarnacije koji dovodi do nestanka grubih impresija suprotnosti i grubih iskustava suprotnosti.


[1] Knowing that Creation is not an accident and that it has a deeper meaning than is apparent to the eye, the seers of all ages have time and again drawn the attention of the world to the fact that, although for a certain period of his life on this planet man may identify himself exclusively with the life of the senses, his transcendental destiny is God-realization.

Maulana Rumi, in his Masnavi, has a parable that illustrates this: The cub of a tiger happened to be reared amongst a flock of sheep. As the cub grew up, it developed all the traits of the sheep and grazed and bleated like them, so that it never thought of itself as anything different from the sheep. One day, however, a tiger from the jungle approached the one from the flock and said to him, “Do you know that you are a tiger like me, and not one of the sheep?” Thereafter he coaxed the strayed tiger to look at its image in a rivulet nearby, and succeeded in enlightening it as to its true nature.

The moral of this fable is that man also allows himself to be identified with the world of the senses and seems to have no way of escape. But there is a way of escape, for eventually a Master appears who enlightens him. He is then redeemed, and finds himself in the course of time face to face with his ultimate goal—God-realization.

[2] Budući da su znali da Kreacija nije nastala igrom slučaja i da ima znatno dublji smisao od onog koji se vidi na prvi pogled, proroci svih vremena su neprekidno skretali pažnju čovečanstvu na činjenicu da je transcendentalna sudbina čoveka spoznaja Boga mada, u određenom periodu svog života na ovoj planeti, čovek može da se poistoveti samo sa životom čula.

Maulana Rumi u svom delu „Masnavi“ daje poređenje koje ilustruje gore navedeno: Mladunče tigra je odraslo među ovcama. Rastući, sticao je sve osobine ovce. Paslo je i blejalo kao sve ovce i nikada nije ni pomislio da je nešto drugo do ovca. Međutim jednoga dana je naišao tigar iz džungle i reako: „Da li znaš da si ti tigar kao i ja i da nisi ovca?“ Zatim je nagovorio zabludelog tigrića da pogleda odraz svog lika u obližnjem potoku i tako uspeo da ga pouči njegovoj pravoj prirodi.

Naravoučenije ove basne je da čovek isto tako dopušta sebi da se poistoveti sa svetom čula i otuda se čini da iz njega ne može da izađe. ali izlaz postoji, jer se na kraju pojavljuje Učitelj, koji ga prosvetli. On je tada oslobođen i vremenom se suočava sa konačnim ciljem – spoznajom Boga.

[3] * Sarapa arzu hone ne bandah kardiya ham ko

Vagarnah ham Kuda the gar dil-i be mudu’a hota.

—Mir Taqi

“The fact that I am weighed down from head to foot with desires has made a slave of me; I should be God in reality, were my heart and mind desireless.”

[4] „Činjenica da sam od glave do pete bremenit željama načinila me je robom;

bio bih sam Bog da su mi srce i ume bez želja.“