Poglavlje 5

PART 5

POGLAVLJE 5

The Planes

Nivoi

Involution of Liberating Consciousness

Involucija svesti koja se oslobađa

When the consciousness of the soul is ripe(2) for disentanglement from the gross world, it enters the spiritual path and turns inwards. Its gross impressions now become less deep. They become fainter or more subtle, with the result that the soul now becomes subtle-conscious. This is the first step in the involution of consciousness, which is striving for liberation from the burden of impressions. A number of cycles of births and deaths in the human form have to contribute towards that ripeness of gross experience, which ultimately propels the consciousness of the soul onto the path of liberating involution, on which impressions become fainter and fainter and eventually disappear. Gross impressions become subtle impressions; subtle impressions become mental impressions; and mental impressions are ultimately wiped out, leaving consciousness free to reflect the Truth.

Kada svest duše sazri za izbavljenje iz grubog sveta, ona stupa na spiritualnu stazu i okreće se prema unutra. Njene grube impresije više nisu tako duboke. One postaju slabije, odnosno suptilnije, a kao posledica toga duša postaje svesna suptilnog. To je prvi korak u involuciji svesti koja teži oslobođenju od bremena impresija. Brojni ciklusi rođenja i smrti u ljudskoj formi moraju da doprinesu tom sazrevanju grubog iskustva, koje konačno nagoni svest duše na stazu oslobađajuće involucije na kojoj impresije postaju sve slabije i bleđe, i na kraju nestaju.Grube impresije postaju suptilne; suptilne impresije postaju mentalne; a mentalne impresije konačno bivaju izbrisane ostavljajući svesti slobodu da održava Istinu.

The process of involution is generally gradual. Man’s heritage of form as well as impressions is from animals, so the gross impressions are very strong. In extremely rare cases, the gross impressions can suddenly disappear, and the freed consciousness of the soul experiences the Over-Soul. But it is more usual for the gross impressions to become fainter and fainter (thus getting converted into subtle and mental impressions), and then fade away completely. As a general rule the soul, which has started on its homeward journey, does not come back to the gross world in which it had lost itself as if in a wilderness. This does not mean that the subtle-conscious soul does not take a gross form or dwell in the gross world with its gross body. It means that the consciousness of the soul is no longer entangled with the gross form or the gross world, and that it is chiefly engrossed in the subtle world. As a general rule the soul first snaps its link with the gross world, then with the subtle world and lastly with the mental world, and comes to realize itself as beyond all these. While it traverses this path it crosses six planes, of which the first three belong to the subtle world, the fourth is on the border line of the subtle and mental worlds, whereas the fifth and the sixth belong to the mental world. The soul, abiding everlastingly in the Over-Soul, is beyond all planes.

Proces involucije je najčešće postepen. Čovek nasleđuje formu i impresije od životinja, pa su stuga grube impresije veoma snažne. Grube impresije mogu odjednom da nestanu samo u izuzetno retkim slučajevima i tada oslobođena svest duše doživljava Najviše Jastvo. U većini slučajeva grube impresije prvo postaju sve slabije i bleđe (pretvarajući se pri tome u suptilne i mentalne impresije), a zatim potpuno nestaju. Po pravilu, duša, koja je započela svoj povratak kući, se više ne vraća u grubi svet u kome se jednom bila izgubila kao u nekoj divljini. To ne znači da duša koja poseduje svest o suptilnom ne preuzima grubu formu, ili ne boravi u grubom svetu u svom grubom telu. To znači da svest duše više nije uhvaćen u zamku grube forme ili grubog sveta, već je sada pretežno privučena suptilnom svetu. Uobičajeno je pravilo da duša prvo raskida vezu sa grubim svetom, zatim sa suptilnim svetom i na kraju sa mentalnim svetom, i spoznaje da je izvan svih njih. Putujući svojom stazom, duša prolazi kroz šest nivoa, od kojih prva tri pripadaju suptilnom svetu, četvrti se nalazi na granici između suptilnog i mentalnog sveta, dok peti i šesti nivo pripadaju mentalnom svetu. Duša, koja večno boravi u Najvišem Jastvu, je iznad svih nivoa.

First and Second Planes

Prvi i drugi nivo

As the gross consciousness of the gross-conscious human soul gradually involves, this involving gross consciousness experiences partially the first plane3of the subtle world through the medium of the fully developed subtle body of the soul.

Dok gruba svest ljudske duše koja poseduje svest o grubom postepeno involuira, ta involuirajuća gruba svest delimično doživljava prvi nivo suptilnog sveta preko medijuma potpuno razvijenog suptilnog tela duše.

At this stage the involved gross consciousness of the gross-conscious human soul gets the first glimpses of the first plane of the subtle world and experiences these glimpses or impressions partially through the gross body and partially through the subtle body. Here both the gross and the subtle senses are used simultaneously.

Na ovom stupnju, involuirajuća gruba svest ljudske duše koja poseduje svest o grubom stiče prve nagoveštaje o prvom nivou suptilnog sveta i proživljava te utiske ili impresije delom preko grubog tela, a delom preko suptilnog tela. Tada se istovremeno koriste i gruba i suptilna čula.

This is the stage when it is said that the human soul stands as it were on the line of demarcation, as shown in the sketch,[1] which demarks the gross world from the subtle world. The consciousness of this human soul experiences strange things. With his gross eyes he sees glimpses of the subtle plane, with his gross ears he hears celestial music of the subtle plane, and with his gross nose he enjoys subtle scents. In short, the gross-conscious human soul, partially on the first plane of the subtle world, experiences subtle impressions with gross senses.

Kaže se da na ovom stupnju ljudska duša takoreći stoji na granici koja odvaja grubi svet od suptilnog, kao što je prikazano na slici.[2] Svest ove ljudske duše proživljava neobične stvari. Svojim grubim očima ona vidi odbleske suptilnog nivoa, svojim grubim ušima čuje božansku muziku suptilnog nivoa, a svojim grubim ušima čuje božansku muziku suptilnog nivoa, a svojim grubim čulom mirisa uživa u suptilnim mirisima. Ukratko, ljudska duša koja poseduje svest o grubom i koja je samo delimično na prvom nivou suptilnog sveta, doživljava suptilne impresije grubim čulima.

Gradually, with further involution of gross consciousness, the gross-conscious human soul experiences completely the first plane of the subtle world. Now the gross-conscious human soul is no longer gross-conscious but he is subtle-conscious. This subtle-conscious human soul gradually becomes conscious of the second plane4of the subtle world. This subtle world is the domain of infinite Energy, the infinite power of God, which when translated into the finite, here manifests in the form of the infinite energy of the subtle world.

Postepeno, daljnjom involucijom grube svesti, ljudska duša koja poseduje svest o grubom doživljava u potpunosti prvi nivo suptilnog sveta. Sada ta ljudska duša koja je posedovala svest o grubom više ne poseduje tu svest o grubom, već stiče svest o suptilnom. Ta ljudska duša koja poseduje svest o suptilnom postepeno postaje svesna drugog nivoa suptilnog sveta. Suptilni svet je domen beskonačne Energije, beskonačne Božije moći, koja se, preneta u sferu konačnog, ispoljava u vidu beskonačne energije suptilnog svetra.

When in human form the soul has subtle consciousness, it is unconscious of the body (gross) and mind (or the mental body); but it does work through the gross body and through the mind (mental body), not directly, but on the subtle plane.

Kada duša u ljudskoj formi ima svest o suptilnom, ona tada nije svesna tela (grubog), ni uma (odnosno, mentalnog tela); međutim, ona ipak funkcioniše preko grubog tela i preko uma (mentalnog tela), ali ne direktno, nego na suptilnom nivou.

So even if the subtle-conscious human soul is unconscious of the gross body and mental body and therefore does not realize the gross and mental worlds, he can use the gross body through various aspects of the gross, such as eating, drinking, sleeping, seeing, feeling, hearing, etc.; and he can use the mental body through various aspects of mind (mental body), such as desires, thoughts and emotions.

Tako ljudska duša koja poseduje svest o suptilnom, čak i kad nije svesna grubog i mentalnog tela, te zbog toga ne spoznaje grubi i mentalni svet, može da koristi grubo telo kroz razne aspekte grubog, kao što su jedenje, pijenje, spavanje, gledanje, osećanje, slušanje, itd., i može da koristi mentalno telo kroz razne aspekte uma (mentalnog tela), kao što su želje, misli i emocije.

The subtle-conscious human soul on the second plane, with greater  involution of consciousness, is gradually gaining consciousness of the infinite energy of the subtle world and is capable of performing tricks, or minor miracles of lower degree. For instance, with one wish he can make a dry tree green and vice versa; he can stop railway trains and motor cars, fill a dry well with fresh water, and so forth. This subtle-conscious human soul on the second plane experiences the subtle world with the subtle senses of his subtle body. He is now totally unconscious of the gross world, although from all outward appearances he remains and functions as an ordinary man—eating, sleeping and having feelings of pain and pleasure, etc.—yet actually his involving consciousness experiences not the gross but the subtle world and creates fresh subtle impressions only of the sights, scents and sounds of the subtle world.

Ljudska duša, koja poseduje svest o suptilnom i nalazi se na drugom nivou, daljnjom involucijom svesti postepeno stiče svest o beskonačnoj energiji suptillnog sveta i sposobna je da stvara opsene ili manja čuda nižeg ranga. Na primer, dovoljno je da poželi pa da osušeno drvo olista i obratno; ona može da zaustavlja vozove ili automobile, da ispuni svežom vodom sasušeni izvor, i tako dalje. Ljudska duša koja poseduje svest o suptilnom doživljava na drugom nivou suptilnog sveta suptilnim čulima svog suptilnog tela. Ona je sada potpuno nesvesna grubog sveta, mada po svim spoljašnjim karakteristikama ostaje i funkcioniše kao obično ljudsko biće koje jede, spava, oseća bol i zadovoljstvo itd., iako, u stvari, njena involuirajuća svest ne proživljava grubi, već suptilni svet i stvara nove suptilne impresije, i to samo impresije prizora, mirisa i zvukova suptilnog sveta.

Third Plane

Treći nivo

Further involution of the subtle consciousness of the subtle-conscious  human  soul  makes  the  soul  experience  the  third plane5 of the subtle world. Here the subtle consciousness gains greater consciousness of the infinite energy of the subtle world and the soul experiences greater finite power. Here he is capable of performing grand miracles such as giving sight to the blind and restoring limbs to the maimed. Here this subtle-conscious human soul is also capable of experiencing the different planes and worlds of the subtle sphere, just as a gross-conscious human soul is capable of travelling from Asia to Australia or America using the gross vehicles at his disposal.

Daljnja involucija suptilne svesti, dovodi ljudsku dušu koja poseduje svest o suptilnom do iskustva trećeg nivoa suptilnog sveta. Na ovom nivou, suptilna svest stiče veću svest o beskonačnoj energiji suptilnog sveta i duša doživljava veću konačnu moć. Ona je tada sposobna da čini velika čuda, da vraća vid slepima i udove bogaljima. Sada je ova ljudska duša koja poseduje svest o suptilnom sposobna da doživljava i različite nivoe i svetove suptilne sfere, isto kao što ljudska duša koja poseduje svest o grubom može da putuje iz Azije u Australiju ili Ameriku služeći se grubim prevoznim sredstvima koja su joj na raspolaganju.

The second and third planes of the subtle sphere are the two major planes which are solely in the domain of the subtle sphere. The first plane is partially in the domain of the subtle sphere and partially in the gross sphere. Similarly the fourth plane is partially of the subtle sphere and partially of the mental sphere. This fourth plane is known as the threshold of the mental sphere.

Drugi ili treći nivo suptilne sfere su dva osnovna nivoa i oni su potpuno u domenu suptilne sfere. Prvi nivo je delom u domenu suptilne sfere, a delom u domenu grube sfere. Slično tome, četvrti nivo delom pripada suptilnoj, a delom mentalnoj sferi. Četvrti nivo je poznat kao prag mentalne sfere.

Fourth Plane

Četvrti nivo

With a gradual and further gain in the involution of the consciousness of the subtle-conscious human soul, the consciousness of the soul inclines the soul to experience the fourth plane. On the fourth plane the soul is fully conscious of infinite energy. It is the very same infinite energy which is the shadowy aspect of that infinite power of God. Here the soul is equipped with full power and is even capable of raising the dead and of creating new forms and worlds[3] breathing with life. On the fourth plane there are no occult powers. They are divine powers.

Uporedo sa postepenom, daljnjom involucijom svesti ljudske duše koja poseduje svest o suptilnom, svest duše navodi dušu da stekne iskustvo četvrtog nivoa. Na četvrtom nivou duša je potpuno svesna beskonačne energije. To je ona ista beskonačna enerigja koja je senka-aspekt one beskonačne Božije moći. Ovde duša poseduje svu moć, i čak može da oživljava mrtve i stvara nove žive forme i svetove.[4]

As shown in the sketch facing page 55, the subtle-conscious human soul on the fourth plane, possessing the key to the store of infinite power, is seen on the threshold of the mental world, confronted by the full blast of intense desires and emotions which are the aspects of Mind of the mental world. At this stage, the soul experiences, as it were, a state of the darkest night. He finds himself caught up between the Devil and the deep. The overpowering incitement by intense desires to wield and use this infinite energy at will proves a treacherous foe at this juncture when the involution of consciousness of this subtle-conscious human soul is unfailingly progressing rapidly towards gaining mastery over all desires.

Kao što je to prikazano na dijagramu naspram str. 59, ljudska duša koja poseduje svest o suptilnom na četvrtom nivou poseduje ključ riznice beskonačne moći i nalazi se na pragu mentalnog sveta, suočena sa moćnim naviranjem snažnih želja i emocija koje su aspekti Uma mentalnog sveta. Na ovom stupnju duša doživljava takozvano stanje najcrnje noći. Ona tu zapada u škripac.[5] Taj neodoljivi izazov snažnih želja za ovladavanjem i korišćenjem te beskonačne energije po slobodnoj volji postaje sada podmukli neprijatelj, baš u trenutku kada involucija svesti ljudske duše koja je svesna suptilnog nepogrešivo i ubrzano napreduje ka ovladavanju svim željama.

If these desires at their zenith overpower the soul on the fourth plane, and if the powers are misused, then the experience of liberating this infinite energy invariably proves fatal at this juncture for the soul on the fourth plane. The result is that all of the consciousness gained by the soul is violently disintegrated, and the soul retains only the most finite consciousness and identifies itself once again with the stone-form. This soul then has to pass through the whole process of evolution from the stone-form onward to regain full consciousness.

Ukoliko ove želje, dok su na svom vrhuncu, nadvladaju dušu na četvrtom nivou i ako dođe do zloupotrebe moći, tada iskustvo oslobađanja ove beskonačne energije u ovom trenutku neminovno postaje fatalno za dušu na četvrtom nivou. Posledica toga je brutalni raspad celokupne svesti koju je duša do tada stekla, pri čemu duša zadržava samo najkonačniju svest i ponovo se poistovećuje sa formom kamena. Ta duša onda mora da prođe ceo proces evolucije, od forme kamena nadalje, da bi povratila potpunu svest.

The soul of the fourth plane has semi-subtle and semi-mental impressions. He is subject to most tantalizing temptations because he has intense and overpowering desires, good or bad. Being in possession of tremendous power, he is impelled to make good or bad use of it. If he misuses his power for the satisfaction of lust or for the sake of craving for name and fame or for some other low purpose, there is a sudden fall of this consciousness of the soul, causing it to revert to the stone stage of consciousness. But if, by overcoming his temptations, he makes good use of his tremendous powers, or does not make any use of his powers, he goes into the fifth plane, where he is safe and has no possibility of downfall. But also if he makes good use of the powers, he is sometimes pulled up into the sixth plane by the vidnyan-conscious souls of Qutub state or Perfect Masters (but not Jivanmuktas nor Majzoobs).

Duša na četvrtom nivou ima polu-suptilne i polu.mentalne impresije. Ona je izložena najtežim iskušenjima zato što ima silne i nesavladive želje, bilo dobre ili loše. Budući da poseduje strahovitu moć, ona biva podstaknuta da je upotrebi bilo u dobre ili u loše svrhe. ako zloupotrebi svoju moć da bi zadovoljila strast ili žudnju za ugledom ili slavom, ili radi nekog drugog niskog cilja, tada dolazi do naglog pada svesti ove duše, usled čega ona nazaduje, do nivoa svesti kamena. Međutim, ako uspe da prevlada iskušenja i pravilno upotrebi svoje moći, ili ih uopšte ne upotrebi, ona stiže do petog nivoa gde je bezbedna i nema mogućnost pada. Ako pravilno upotrebljava moći, nju ponekad može uzdići do šestog nivoa duša sa vidnyan svešću u stanju Qutuba ili Savršenog Učitelja (ali ne i Jivanmukte ili Majzoobi).

Good use of power in the gross world may be directed towards material and spiritual ends. For example, wealth might be spent for the material well-being of others, as for charitable hospitals, relief for the starving and the distressed, etc., or for their spiritual wellbeing, by providing them with spiritual instruction and spiritual possibilities. But in the fourth plane, good use of powers invariably consists in harnessing them only for the spiritual well-being of others. These powers can never be used to bring about material prosperity for anyone. That definitely is a bad use. We might take the following as an example of good use of the powers of the fourth plane: Suppose a spiritual pilgrim is going through a desert and is on the point of death due to unquenchable thirst. The soul of the fourth plane can appear to him in the gross body and give him relief by giving him a jug of water and then disappear. Such use can be termed good use.

Dobra upotreba moći u grubom svetu se može usmeriti ka materijalnim i spiritualnim ciljevima. Na primer, bogatstvo može da se utroši na poboljšanje materijalnog stanja drugih, kao što su dobrotvorne bolnice, pomoć gladnima i unesrećenima itd., ili pak za njihovu spiritualnu dobrobit kroz pružanje spiritualne poduke i stvaranja mogućnosti za njihov spiritualni razvoj. Na četvrtom nivou se dobra upotreba moći uvek svodi na njihovo ovladavanje isključivo radi spiritualne dobrobiti drugih. Te moći se nikada ne mogu upotrebiti za donošenje materijalne koristi bilo kome. To bez sumnje presdstavlja zloupotrebu moći. Navešćemo primer upotrebe moći četvrtog nivoa u dobre svrhe. Pretpostavimo da spiritualni poklonik, ide kroz pustinju i samo što nije umro od nepodnošljive žeđi. Duša četvrtog nivoa može da se pojavi pred njim u grubom telu i spasi ga dajući mu krčag vode, i da potom nestane. Za ovakvu upotrebu moći se može reći da predstavlja dobru upotrebu moći.

Powers can be used for individual or collective good. But even good use binds and arrests the further progress of the soul. That is why the fourth plane is the most difficult to cross and is fraught with greatest dangers. The person who is stationed on the fourth plane finds it most difficult to abstain from wielding the tremendous powers at his command for the fulfillment of his overpowering desires.

Moći se mogu upotrebiti za dobrobit pojedinca ili društva. Ali, čak i dobra upotreba moći sputava i usporava daljnji napredak duše. Upravo zbog toga je i najteže preći četvrti nivo koji je prepun najvećih opasnosti. Osobi koja se nalazi na četvrtom nivou najteže je da se uzdrži od upotrebe ogromnih moći kojima gospodari radi zadovoljavanja svojih neobuzdanih želja.

The fourth plane is the threshold of the mental world. On this plane, more than on any other subtle plane, the spiritual pilgrim is particularly susceptible to  having a  precipitous  fall. The crisis which confronts the soul of the fourth plane is grave and hazardous, because he comes into the possession of stupendous divine powers before having brought his mind into complete subjugation. He cannot control his mind completely because, unless and until he rises onto the fifth plane which is of the mental world, he cannot directly experience or use his mind. Like the gross-conscious human soul, the subtle-conscious soul of the fourth plane also uses his mind indirectly. Now on this fourth plane the mind is fully alive. It is functioning in all its fully developed aspects of thoughts, feelings and desires, which are at the zenith of their overwhelming intensity. On the one hand, the soul is trying to gain mastery over its own insurgent mind and bring into subjugation the subversive forces of desires let loose. On the other hand, the limitless energy of the planes is completely at his disposal and is constantly seeking some expression or use.

Četvrti nivo je prag mentalnog sveta. Na ovom nivou, više nego na bilo kom drugom suptilnom nivou, spiritualni poklonik je podložan naglom sunovratu. Kriza sa kojom se duša suočava na četvrtom nivou je ozbiljna i opasna, jer duša stiče ogromne božanske moći pre nego što je potpuno ovladala svojim umom. Ona ne može u potpunosti da upravlja svojim umom, jer ukoliko se i sve dok se ne uzdigne na peti nivo koji pripada mentalnom svetu, ona ne može direktno da doživi ili upotrebljava svoj um. Baš kao i ljudska duša koja poseduje svest o grubom, i ljudska duša na četvrtom nivou koja poseduje svest o suptilnom koristi svoj um indirektno. Na četvrtom nivou um je potpuno aktivan. On funkcioniše preko svih svojih potpuno razvijenih aspekata misli, osećanja i želja koje su na vrhuncu svoje nesavladive siline. S jedne strane, duša pokušava da ovlada svojim buntovnim umom i da podjarmi rušilačke sile neobuzdanih želja. S druge strane, neograničena energija svih nivoa je duši potpuno na raspolaganju i stalno teži da se ispolji ili upotrebi.

If the soul yields to the overpowering temptations to put his powers to wrong use, there is an enormous psychic crash of unimaginable magnitude. The explosive forces thereby released bring about a complete disintegration of consciousness, subjecting it to a cataclysmic downfall from the heights of the subtle consciousness of the fourth plane to the very lowest depths of rudimentary stone consciousness which the soul experienced in the very beginnings of evolution. This psychic cataclysm of disintegration is comparable to the fusing of an electric bulb due to an irreparable short-circuit. The fallen soul has now no alternative except that of again going through the long and laborious ascent of evolving consciousness, through ages of evolution and reincarnation through numberless forms, and then again gradually and patiently ascending through the planes.

Ako duša podlegne iskušenjima da zloupotrebi svoje moći, dolazi do strašnog duševnog loma nezamislive jačine. Razorne sile koje se potom oslobađaju dovode do potpunog raspada svesti, usled čega ona doživljava kataklizmički pad sa visine suptilne svesti četvrtog nivoa u najmračnije dubine rudimentarne svesti kamena koju je duša već proživela na samom početku evolucije. Ova duševna kataklizma dezintegracije se može uporediti sa pregorevanjem eletrične sijalice usled kratkog spoja koja se ne može popraviti. Pala duša sada nema drugog izbora osim da ponovo krene na dug i naporan put razvijanja svesti kroz vekove evolucije i reinkarnacije kroz bezbrojne forme i da se zatim ponovo, postepeno i strpljivo uzdiže kroz nivoe.

This disintegration of consciousness occurs only in the case of fourth plane consciousness and that, too, rarely—only when the powers of the fourth plane are misused. It is a fact normally that when consciousness is once gained it can never be lost, but the case of fourth plane consciousness is the one exception.

Raspad svesti se događa samo na četvrtom nivou svesti, i to retko, samo onda kada se moći četvrtog nivoa zloupotrebe. Činjenica je da se jednom stečena svest nikada ne gubi, međutim, slučaj svesti četvrtog nivoa predstavlja izuzetak.

If the soul does not misuse the powers at his command but uses them for good without being overpowered by desires, then, with further involution of consciousness the consciousness of the subtle-conscious human soul sometimes experiences directly the sixth plane of the mental world and skips over the experiences of the fifth plane of the mental world.[6]

Ako duša ne zloupotrebi moći kojima vlada, već ih upotrebi u dobre svrhe i ne dozvoli željama da je nadvladaju, tada, tokom daljnje involucije svesti, svest ljudske duše koja poseduje svest o suptilnom, ponekad doživljava šesti nivo mentalnog sveta direktno i tako preskače sva iskustva petog nivoa mentalnog sveta.[7]

But if this consciousness of soul on the fourth plane of consciousness neither uses nor misuses the powers of the fourth plane, then gradually, with further involution of consciousness, the subtle-conscious human soul on the fourth plane crosses the threshold of the fourth plane and enters the mental world on the fifth plane.

Ali, ako svest duše na četvrtom nivou uopšte ne upotrebi moći četvrtog nivoa, ni u dobre, ni u loše svrhe, onda ljdska duša na četvrtom nivou koja poseduje svest o suptilnom postepeno, tokom daljnje involucije svesti prelazi prag četvrtog nivoa i ulazi u mentalni svet na petom nivou.

Fifth and Sixth Planes

Peti i šesti nivo

With greater involution of consciousness of the subtle-conscious human soul on the fourth plane, the consciousness of the subtle-conscious human soul  identifies itself with Mind of the mental planes and experiences the mental world. This Mind of the mental planes has two sections. In the first section the state of Mind is inquiring or reflecting. In this state Mind functions as thoughts—high thoughts, low thoughts; good thoughts, bad thoughts; material thoughts, spiritual thoughts; and so forth.  Entry into the mental world comprising the fifth and sixth planes may be compared to an entry into a room after crossing the threshold—the fourth plane of consciousness.

Daljnjom involucijom svesti ljudske duše koja se nalazi na četvrtom nivou i poseduje svest o suptilnom, svest te ljudske duše se poistovećuje sa Umom koji pripada mentalnim nivoima i doživljava mentalni svet. Ovaj Um koji pripada mentalnim nivoima poseduje dva odeljka. U prvom je Um u stanju ispitivanja ili razmišljanja. U ovom stanju Um deluje u vidu misli – uzvišenih misli, banalnih misli; dobrih misli, zlih misli; materijalističkih misli, spiritualnih misli, itd.

In the second section the state of Mind is impressive or sympathetic. In this state Mind functions as feelings—feelings of sufferings, emotions; feelings of desires, longings; feelings of pangs, separation; and so forth.

U drugom odeljku Um je u stanju impresivnosti i saosećajnosti. U ovom stanju Um se ispoljava u vidu osećanja – osećanja patnje, emocija; osećanja želja, čežnji; osećanja teskobe, odvojenosti itd.

When Mind of the mental world has distinct dual functions it is necessary that the experiences in the field of Mind (i.e., the mental world) must be distinctively of two kinds also.

Pošto Um koji pripada mentalnom svetu ima različite dvojne funkcije, neminovno postoje i dve različite vrste iskustava u domenu Uma, odnosno mentalnog sveta.

Thus the mental world has two domains—the domain of the fifth plane of consciousness of Thoughts and the domain of the sixth plane of consciousness of Feelings.[8]

Tako mentalni svet ima dve sfere – sferu petog nivoa svesti, sferu Misli, i sferu šestog nivoa svesti, sferu Osećanja.[9]

Therefore the consciousness of the mental-conscious human soul on the fifth plane7 identifies with the first section of Mind only and is conscious of that state of Mind which is inquiring or reflecting Mind. Thus this mental-conscious human soul of the fifth plane is the creator and master of thoughts and is capable of controlling only the thoughts of all gross- and subtle-conscious souls. This is often misinterpreted as controlling the minds of all gross- and subtle-conscious souls. (He does not control the mind as a whole but controls only that state of Mind which functions as thoughts only.)

Dakle, svest ljudske duše koja poseduje svest o mentalnom i nalazi se na petom nivou poistovećuje se samo sa prvim odeljkom Uma i svesna je onog stanja Uma u kome on ispituje ili razmišlja. Tako je ova ljudska duša koja je na petom nivou i poseduje svest o mentalnom, tvorac i vladar misli i sposobna je da upravlja samo mislima svih duša koje poseduju svest o grubo i svest o suptilnom. To se često pogrešno tumači kao upravljanje umovima svih duša koje poseduju svest o grubom i suptilnom. (Ona ne vlada čitavim umom nego samo onim stanjem Uma koji funkcioniše u vidu misli.)

The mental-conscious human soul on the fifth plane of consciousness, while identifying himself as inquiring or reflecting Mind, emanates only thoughts, does not identify himself with the second state of Mind and is therefore incapable of establishing mastery over feelings, emotions and desires.

Dok je poistovećena sa Umom koji ispituje ili razmišlja, ljudska duša koja poseduje svest o mentalnom i nalazi se na petom nivou svesti samo emituje misli i pri tome se ne poistovećuje sa drugim stanjem Uma, pa zbog toga nije u stanju da ovlada osećanjima, emocijama i željama.

However, with greater involution of consciousness, the mental-conscious human soul on the fifth plane gains consciousness of the second state of Mind of the mental world in the sixth plane and  thus tends  to identify  himself as that Mind in the  second state—the impressive or sympathetic Mind. Thus the consciousness of the mental-conscious human soul has involved sixth plane consciousness of the mental world.

Ipak, daljnjom involucijom svesti, ljudska duša na petom nivou koja poseduje svest o suptilnom stiče svest i o drugom stanju Uma mentalnog sveta na šestom nivou i zato teži da se poistoveti sa tim drugim stanjem Uma – sa Umom koji je impresivan i saosećajan. Tako svest ljudske duše koja poseduje svest o mentalnom involuira u šesti nivo svesti mentalnog sveta.

The mental-conscious human soul of sixth plane consciousness experiences the mental world through complete consciousness of feelings and thus has no thoughts at all, but actually feels that he is conscious of the feeling of seeing God face to face continuously in everything and everywhere. He “sees”[10] God continuously but cannot see himself in God as God. Therefore he cannot reconcile his feeling-of-sight of God with his own identity with God; and thus he longs for, feels for, has pangs for union with God Whom he “sees” face to face. This identification with the second state of Mind—feeling—is the predominant aspect of divine love which ultimately leads to union with God.

Ljudska duša na šestom nivou koja poseduje svest o mentalnom doživljava mentalni svet sa potpuno osvešćenim osećanjima i zato nema nikakvih misli, već stvarno oseća da je svesna osećanja viđenja Boga licem u lice, stalno, u svemu i svuda. Ona sve vreme „vidi“[11] Boga, ali ne može da prepozna sebe u Bogu kao Boga. Zbog toga ona ne može da izmiri svoje osećanje viđenja Boga sa sopstvenom istovetnošću sa Bogom; i zato ona čezne, intuitivno oseća i žudi za sjedinjenjem sa Bogom koga „vidi“ licem u lice. Ovakvo poistovećenje sa drugim stanjem Uma – osećanjem – je preovlađujući aspekt božanske ljubavi koja konačno vodi sjedinjenju sa Bogom.

The fifth plane of the mental world is the state of full consciousness of thought, hence only mastery over the control and creation of thoughts is established, whereas no mastery nor control over feelings or emotions and desires is established.

Peti nivo mentalnog sveta je stanje potpune osvešćenosti misli i stoga dolazi do ovladavanja mislima i njihovim nastajanjem, ali ne i do ovladavanja osećanjima, emocijama, i željama.

The sixth plane of the mental world is the state of full consciousness of feeling, and thus mastery over the control and creation of feelings is established and no more scope is left for even a single thought to penetrate into the domain of feelings. The sixth plane consciousness is thought-less and governs the feelings of the gross- and subtle-conscious souls. This is often misinterpreted as mastery over the hearts of all gross- and subtle-conscious souls. (A soul with sixth plane consciousness does not govern or regulate the so-called heart but controls and governs that state of Mind in the mental plane which emanates feelings of emotion and desires.)

Šsti nivo mentalnog sveta je stanje potpune osvešćenosti osećanja i stoga dolazi do ovladavanja emocijama i njihovim nastajanjem, tako da ni jedna jedina misao više ne može da se probije u područje osećanja. Svest šestog nivoa je bez misli i ona upravlja osećanjima onih duša koje poseduju svest o grubom i suptilnom. To se često pogrešno tumači kao ovladavanje srcima svih duša koje imaju svest o grubom i suptilnom. (Duša sa svešću šestog nivoa ne upravlja niti utiče na takozvano srce, već kontroliše i upravlja onim stanjem Uma na mentalnom nivou koji emituje osećanja emocija i želja).

The loving of God and the longing for His union is really and fully demonstrated in the sixth plane; when even the sixth plane of the mental world is transcended, illusion vanishes and God is realized.

Ljubvav prema Bogu i žudnja za sjedinjenjem s Njim ispoljava se na šestom nivou istinski i potpuno; kada se premosti šesti nivo mentalnog sveta, iluzija nestaje i spoznaje se Bog.

In the human form when the soul is mental-conscious[12] it is unconscious of the gross body and the subtle body; but it does work through the gross and subtle bodies, not directly, but on the mental plane. So even if the mental-conscious human soul is unconscious of the gross body and the subtle body and therefore does not realize the gross and subtle worlds, he can unconsciously utilize the gross through various aspects of the gross and is thus seen eating, drinking, sleeping, seeing, hearing and feeling as an ordinary gross-conscious human being, though he is all the while conscious only of the mental world with his mental sense of “seeing.” Similarly, he can unconsciously utilize the subtle through various gross aspects of energy in the form of nuclear energies, etc., while all the time being only conscious of “seeing” with his mental sense. The mental-conscious human soul in the mental world has now only one sense and that is of “seeing.”

Kada duša u ljudskoj formi poseduje svest o mentalnom,[13] ona nije svesna grubog i suptilnog tela; međutim, ona ipak deluje kroz grubo i suptilno telo, ne direktno, već na mentalnom nivou. Otuda, iako ta ljudska duša koja poseduje svest o mentalnom nije svesna grubog i suptilnog sveta, pa stoga ne spoznaje ni grubi, ni suptilni svet, ona može nesvesno da koristi grubo preko različitih aspekata grubog, pa otuda jede, pije, spava, gleda, čuje i oseća kao obično ljudsko biće koje poseduje svest o grubom, mada je sve vreme svesna jedino mentalnog sveta pomoću svog mentalnog čula „viđenja“. Slično tome, ona može nesvesno da koristi suptilno preko različitih grubih aspekata energije u obliku nuklearnih energija itd., dok je sve vreme jedino svesna „viđenja“ pomoću svog mentalnog čula. Ljudska duša koja poseduje svest o mentalnom u mentalnom svetu ima jedno jedino čulo, a to je čulo „viđenja“.

So this mental-conscious human soul on the fifth plane experiences the first state of the mental world with the mental body or the mind and gains consciousness of the first state of Mind. Here this  soul is capable  of  controlling  the first state  of Mind  (i.e.,thoughts of the  gross-conscious and subtle-conscious  human souls) but is now totally incapable of performing any miracles because of his total unconsciousness of the infinite energy of the subtle world and its powers. However, as this mental-conscious human soul controls the first state of Mind of the subtle-conscious human souls, the incitement in the subtle-conscious human soul to perform miracles is checked, controlled or aggravated according to the desire and will of the mind of the mental-conscious human soul, who is capable of creating and controlling thoughts of other minds and is himself stable and can never again slide down to any lower level of consciousness.

Tako ova ljudska duša koja poseduje svest o mentalno na petom nivou doživljava prvo stanje mentalnog sveta svojim mentalnim telom, odnosno umom i stiče svest prvog stanja Uma. duša je ovde sposobna da upravlja prvim stanjem Uma (to jest, mislima ljudskih duša koje poseduju svest o grubom i suptilnom), ali je sada potpuno nesposobna da izvodi bilo kakva čuda, zato što je potpuno nesvesna beskonačne energije suptilnog sveta i njegovih moći. Međutim, budući da ova ljudska duša koja poseduje svest o menalnom upravlja prvim stanjem Uma svih ljudskih duša koje imaju svest o suptilnom, podsticaj za stvaranjem čuda koji nastaje u ljudskoj duši koja ima svest o suptilnom biva zaustavljen, obuzdan ili onemogućen, saglasno želji i volji uma ljudske duše koja poseduje svest o mentalnom, ima sposobnost da kreira i upravlja mislima drugih umova, stabilna je i više nikada ne može da sklizne na bilo koji niži nivo svesti.

Gradually, as the involution of the consciousness of the mental-conscious human soul progresses deeper and deeper, he experiences mastery over the second state of Mind (i.e., feeling) and he now becomes fully conscious of the mind or the mental body, and experiences the whole of the mental body on the sixth plane.8 This experience is of “seeing” God face to face—seeing God everywhere and in everything.

Postepeno, kako svest ljudske duše koja poseduje svest o mentalnom sve više i više involuira, ona počinje da ovladava i drugim stanjem Uma (tj. osećanjem), postaje potpuno svesna uma, odnosno mentalnog tela i na šestom nivou doživljava mentalno telo u celini. To je iskustvo „viđenja“ Boga licem u lice – viđenje Boga svuda i u svemu.

Right from the first plane up through the sixth plane the involution of consciousness progressed gradually and steadily as the consciousness of the soul had less and less frequent experiences of  multifarious  and diverse  opposite  impressions  which  grew fainter and fainter. Therefore, while the involution of the soul’s consciousness was in progress, the diverse opposite impressions became gradually scarcer and fainter until the involved consciousness of the soul on the sixth plane is fully conscious of the mental body and experiences the mental world in full with practically no impressions at all except a faint last trace of residual impressions of opposites. That is, the involved consciousness fully identifies with Mind, and the soul tends to realize that he is Mind; and this soul, as Mind, has a last and total impression that he “sees” God face to face in everything but he cannot see himself in God.

Od prvog do šestog nivoa, involucija svesti je napredovala postepeno, ali sigurno, i pri tome je svest duše imala sve manje i manje iskustava raznolikih i oprečnih impresija koje su bivale sve slabije i slabije. Prema tome, kako je involucija svesti duše napredovala, različite oprečne impresije su se postepeno proređivale i postajale sve slabije, sve dok involuirana svest duše na šestom nivou nije postala potpuno svesna mentalnog tela i u potpunosti doživela mentalni svet praktično bez impresija, izuzev poslednjih slabih tragova preostalih oprečnih impresija. Drugim rečima, involuirana svest se potpuno poistovećuje sa Umom, a duša teži da spozna da ona jeste Um; i ta duša, kao Um, doživljava poslednju i potpunu impresiju da „vidi“ Boga licem u lice, u svemu ali ne može da vidi sebe u Bogu.

This mental-conscious human soul of the sixth plane, almost void of all impressions[14] and only conscious of mind, now is confronted with God face to face and sees God in everything but does not see himself in God because, being still conscious of mind, he takes himself as Mind. This mental-conscious human soul associates himself with mind, and is conscious of himself as Mind, and experiences himself as still something other than God. This mental-vonscious human soul on the sixth plane actually “sees” God face to face more vividly and intensively than the gross- or subtle-conscious human soul sees objects of the gross or subtle worlds.

Ova ljudska duša na šestom nivou koja poseduje svest o mentalnom i koja je gotovo bez impresija[15] i svesna samo uma, suočava se sada sa Bogom licem u lice i vidi Boga u svemu, ali ne vidi sebe u Bogu zato što, budući da je još uvek svesna uma, smatra da je ona Um. Ova ljudska duša koja poseduje svest o mentalnom spaja se sa umom i ima svest o sebi kao Umu i još uvek doživljava sebe kao nešto različito od Boga. Ova ljudska duša na šestom nivou koja poseduje svest o mentalnom zapravo „vidi“ Boga licem u lice mnogo jasnije i intenzivnije nego što ljudska duša koja poseduje svest o grubom i suptilnom vidi objekte grubog ili suptilnog sveta.

At this stage the consciousness of the soul, which had experienced diverse, innumerable and opposite impressions, now experiences the last trace of dual impressions of the opposites. This mental-conscious human soul on the sixth plane is still conscious of duality, identifying himself as mind and differentiating himself from God.9

Na ovom stupnju, svest duše koja je proživela različite, bezbrojne i oprečne impresije sada proživljava poslednje tragove dvojnih impresija suprotnosti. Ova ljudska duša na šestom nivou koja poseduje svest o mentalnom još uvek je svesna dualnosti budući da se poistovećuje sa umom i odvaja sebe od Boga.

Seventh Plane

Sedmi nivo

This experience of duality lingers on and on until the final involution of consciousness of the mental-conscious human soul leads the soul to dissociate itself from the mind (the consciousness of the mind had objectified God), and makes the soul associate itself with its own Self—the Soul or Atma.

Ovo iskustvo dualnosti traje sve dok krajnja involucija svesti ljudske duše koja poseduje svest o mentalnom ne dovede dušu do odvajanja od uma (svest uma je konkretizovala Boga) i ne primora dušu da se spoji sa sopstvenim Jastvom – Dušom ili Atmom.

Thus the consciousness of the soul is now said to experience at last the consciousness of the seventh plane. Here on the seventh plane the Self-conscious human soul is conscious of himself as God and experiences infinite power, infinite knowledge and infinite bliss.

I tako se sada kaže da svest duše najzad doživljava svest sedmog nivoa. Na sedmom nivou ljudska duša koja poseduje svest o Jastvu svesna je sebe kao Boga i doživljava beskonačnu moć, beskonačno znanje i beskonačno blaženstvo.

For the mental-conscious human soul to cross the sixth plane and experience the seventh plane by his own efforts[16] is quite impossible.10At this stage the grace of a Perfect Master is absolutely essential to help the mental-conscious human soul to dissociate himself from the consciousness of mind and to make him realize his unity with the infinite state, to experience infinite bliss consciously and to realize that he (atma) was eternally in bliss.

Gotovo je nemoguće da ljudska duša koja poseduje svest o mentalnom sama svojim sopstvenim naporima[17] pređe šesti nivo i doživi sedmi nivo. Na ovom stupnju apsolutno je neophodna milost Savršenog Učitelja koja pomaže ljudskoj duši koja poseduje svest o mentalnom da se odvoji od svesti uma i koja joj omogućava da ostvari jedinstvo sa beskonačnim stanjem, svesno doživi beskonačno blaženstvo i spozna da je ona (atma) bila večno u blaženstvu.

So  it is that the Self-conscious human soul of  the seventh plane is now fully conscious of the Self as infinite and eternal and is now also conscious of the Source of energy and mind, which were nothing but the shadowy aspects of his own infinite power and infinite knowledge.

Tako je sada duša sedmog nivoa koja poseduje svest o Jastvu potpuno svesna Jastva kao beskonačnog i večnog; ona je sada takođe svesna Izvora energije i uma koji nisu bili ništa drugo do senke-aspekti njene sopstvene beskonačne moći i beskonačnog znanja.

This Self-conscious human soul which is now Self-realized or God-realized, not only experiences infinite power, knowledge and bliss, but simultaneously radiates them.

Sometimes, in certain cases, such Self-conscious human souls also make use of this infinite power, knowledge and bliss directly and consciously for the emancipation of other souls from their impressions and their respective associations with the gross, subtle and mental forms and worlds.

Ova ljudska duša koja poseduje svest o Jastvu i koja je sada Samorealizovana, ili realizovana u Bogu, ne samo da doživljava beskonačnu moć, znanje i blaženstvo, već istovremeno njima i zrači. Ponekad, u određenim slučajevima, takva ljudska duša koja poseduje svest o Jastvu direktno i svesno koristi tu beskonačnu moć, znanje i blaženstvo za oslobađanje drugih duša od njihovih impresija i spoja sa grubim, suptilnim i mentalnim formama i svetovima.

In its travail to gain Self-consciousness the individual eternal atma (soul), unconscious of its infinite state in Paramatma, gathered and experienced innumerable diverse impressions, and all  the  while associated itself  with finite and ephemeral existences, unfurling the gross, subtle and mental worlds while evolving gross consciousness of the gross world and while involving consciousness of the subtle and mental planes of the subtle and mental worlds.

Na svom mukotrpnom putu da stekne svest o Jastvu svaka pojedinačna, večna atma (duša), nesvesna svog beskonačnog stanja u Paramatmi, nagomilavala je i proživljavala brojne različite impresije i sve vreme se spajala sa konačnim i prolaznim postojanjima, razvijajući grubi, suptilni i mentalni svet sve dok je evoluirala gruba svest grubog sveta i dok je involuirala svest suptilnih i mentalnih nivoa suptilnih i mentalnih svetova.

Involution of consciousness of the atma (soul), culminated by the grace of a Perfect Master, led the atma to Self-realization of its infinite state in Paramatma.[18]

Involucija svesti atme (duše) koja je kulminirala milošću Savršenog Učitelja, dovela je atmu do Samospoznaje o svom beskonačnom stanju u paramatmi.[19]

Thus it is that when the consciousness of the atma gained Self-consciousness and experienced infinite power, knowledge and bliss, the atma realized that it exists—eternally; that all through the travail to gain Self-consciousness, the impressions, experiences and associations of the gross, subtle and mental bodies and worlds were nothing but a vacant dream; and that the identification with gross bodies, creatures and human beings and all the experiences of the three worlds and the six planes, with all of their paraphernalia, had their relative existences sustained and maintained as long as the consciousness of the atma was immature. Maturity was only gained in the seventh plane with consciousness fully involved. This led the atma to realize the Self, or made the atma fully conscious of God-realization. In other words, the atma’s own infinite state in Paramatma was consciously realized.[20]

Prema tome, kada je svest atme zadobila svest o Jastvu i doživela beskonačnu moć, znanje i blaženstvo, atma je spoznala da postoji večno; da kroz sve napore kroz koje je prošla da bi stekla svest o sopstvenom Jastvu, sve impresije, iskustva i spajanja sa grubim, suptilnim i mentalnim telima i svetovima nisu bili ništa drugo do ništavni snovi; i da su poistovećivanja sa grubim telima, stvorenjima i ljudskim bićima, i sva iskustva tri sveta i šest nivoa sa svim njihovim pratećim obeležjima mogla relativno da postoje i opstaju sve dotle dok je svest atme bila nezrela. Zrelost je stečena tek na sedmom nivou sa potpunom involucijom svesti. To je dovela atmu do spoznaje Jastva, odnosno, omogućilo je atmi da u potpunosti postane svesna Bogoostvarenja. Drugim rečima, atma je svesno ostvarila svoje beskonačno stanje u Paramatmi.[21]

It is only after the final annihilation of the mind and the wearing out of the curtain of mental impressions that consciousness can function  in  full  freedom  from  all impressional  bindings.  This means crossing the deep abyss which separates the sixth plane from the seventh plane. The seventh plane is the formless abode of the Highest of the High.[22] The Most High or the infinite God as Truth can be realized only by transcending the entire realm of imagination. Only on this seventh plane does the soul fulfill the initial urge for self-knowledge by experiencing its own Self as identical with the unchanging, eternal, indivisible and formless Over-Soul, with infinite knowledge, infinite reality (Truth), infinite power and infinite bliss.

Samo nakon konačnog ukidanja uma i kidanja zastora mentalnih impresija, svest može da funkcioniše potpuno oslobođena svih okova impresija. To podrazumeva skok preko dubokog ponora koji razdvaja šesti nivo od sedmog. Sedmi nivo je prebivalište Najvišeg od Uzvišenih, u kome nema oblika.[23] Najviši, odnosno beskonačni Bog kao Istina, može se spoznati jedino transcendiranjem čitavog carstva imaginacije. Jedino na ovom sedmom nivou duša zadovoljava prvobitni poriv za samospoznajom doživljavajući da je njeno Jastvo identično sa nepromenljivim, večnim, nedeljivim i neuobličenim Najvišim Jastvom, beskonačnim znanjem, beskonačnom stvarnošću (Istinom), beskonačnom moći i beskonačnim blaženstvom.


[1]Facing p. 55.

[2] Naspram strane 58.

[3] The vidnyan-conscious souls of Qutub state or Perfect Masters control such a happening and see that such gross mishaps do not come to pass unless preordained.

[4] Duša sa vidnyan svešću u stanju Qutuba ili Savršenog Učitelja kontrolišu ta dešavanja i vode računa da se ne dogode velike nezgode, ukoliko nisu predodređene.

[5] He finds himself caught up between the Devil and the deep –

[6] Entry into the mental world comprising the fifth and sixth planes may be compared to an entry into a room after crossing the threshold—the fourth plane of consciousness .

[7] Ulazak u mentalni svet koga čine peti i šesti nivo može se uporediti sa ulaskom u sobu nakon prelaska praga – četvrtog nivoa.

[8] The difference between the involving consciousness of the fifth and sixth planes may be compared to the difference between the angles of vision of a man entering a room—the mental world. On entering the room, if the man looks straight ahead of him he spontaneously sees God face to face, thereby gaining directly consciousness of the sixth plane; but if his vision happens to focus on one of the corners of the room, then he first gains only the consciousness of the fifth plane.

[9] Razlika u involuciji svesti petog i šestog nivoa može se uporediti sa različitim uglovima gledanja čoveka koji ulazi u sobu – mentalni svet. Kada uđe u tu sobu, čovek koji gleda pravo ispred sebe sponatano vidi Boga licem u lice, i tako direktno stiče svest šestog nivoa; ali ako se njegov pogled usredsredi na neki od uglova sobe, tada on prvo stiče svest petog nivoa.

[10] This is not to be confused with our ordinary way of seeing an object with our ordinary eyes. To “see” God face to face is to apprehend God through the one and only sense of the mental plane, and this sense is of “seeing.” Here the pilgrim has the intuitive recognition of God.

† [See also Meher Baba, “Mental Consciousness,” The Everything and the Nothing (Myrtle Beach, SC: Sheriar Foundation, 1995), 101–104. Ed.]

[11] Ovo se ne sme poistovetiti sa našim uobičajenim načinom viđenja nekog objekta fizičkim očima. „Viđenje“ Boga licem u lice, znači pojmiti Boga putem jednog jedinog čula mentalnog sveta, a to je čulo „viđenja“. Ovde poklonik prepoznaje Boga intuitivno.

[12] [See also Meher Baba, “Mental Consciousness,” The Everything and the Nothing ( Myrtle Beach, SC: Sheriar Foundation, 1995), 101 – 104. Ed.]

[13] Vidi takođe: Meher Baba, „Mentaln Consciousness“ The Everything and the Nothing („Mentalna Svest“ Sve i Ništa)

[14] Like an aching tooth that gradually works loose but does not fall out for a long time, the false ego remains until the last stage of the first spiritual journey, although it becomes increasingly faint as the soul advances on the Path, only to vanish forever in the final fana of the seventh plane, to be replaced by the unlimited Real Ego.

[15] Kao što se pokvareni zub vremenom rasklima, ali još dugo ne ispada, tako i koji pripada Iluziji ego opstaje sve do poslednjeg stupnja prvog spiritualnog putovanja, mada sve više slabi dok duša napreduje na Stazi da bi zauvek nestao u završnoj fazi sedmog nivoa i bio zamenjen neograničenim Egom koji pripada Stvarnost.

[16] However, those in the sixth plane of consciousness realize God at the time of dropping their bodies.

[17] Međutim oni koji su na šestom nivou svesti spoznaju Boga u trenutku odbacivanja svojih tela.

[18] * Sav bar tahira daman ha thoj mire aya

Jab ankh khuli dikha apna hi garibaj hai.

—AsGar

“A hundred times I felt that I held your garment firmly in my hands;

When I opened my eyes I was amazed to discover it was my own

garment that I was holding.”

[19] „Stotinu puta osetih da čvrsto držim tvoju odoru u svojim rukama;

Kad otvorih oči, sa čuđenjem otkrih da to što držah beše moje vlastito ruho“.

[20] † The God-realized man is the Almighty, plus knowledge and consciousness. He is in the perfect wakeful state. He is knowledge, knower and the known. He is love, lover and the beloved. He knows that he is in every jiv-atma and that everyone is in him. The God-realized man knows that he is the be-all and the end-all of existence, and that he always was and will remain the same one, infinite Ocean of Truth. But the ordinary man does not know whence he came and whither he will go.

[21] Čovek ostvaren u Bogu je Svemoguć, plus znanje i svest. On je u stanju savršene budnosti. On je znanje, onaj koji zna i ono što se saznaje. On je ljubav, onaj koji voli i voljeni. On zna da je u svakoj jiv-atmi i da su svi u njemu. Čovek ostvaren u Bogu zna da je on celokupno postojanje i da je on oduvek bio i da će zauvek ostati onaj isti, beskonačni Okean Istine. Ali običan čovek ne zna odakle je došao i kuda ide.

[22] [The reader is referred to Fariduddin Attar’s Mantiq-ut-Tayr, a Sufi allegory generally known as The Conference of the Birds, for a delightful description of the journey through the planes. Ed.]

[23] Upućujemo čitaoca na Faridudin Attarov Maniq-ut-Tayr, sufijsku alegoriju poznatu kao „Razgovor ptica“, gde mogu naći predivan opis putovanja kroz nivoe. Ur.