Poglavlje 7

PART 7

POGLAVLJE 7

The Sevenfold Veil

Sedmoslojni veo

KABIR was a Perfect Master as well as a poet. Kabirwani, his book of poems, is therefore the more unique because of his lucid expositions on God, love for God, the divine path and illusory Creation. Being a Perfect Master, Kabir has said things as much for the man in the street as for the initiate. He does not hesitate to disclose, both allegorically as well as in plain words, some of the spiritual secrets which, though within the grasp of ordinary man, are yet known only to the spiritually illumined ones who alone truly understand the deeper meaning underlying most of his sayings.

Kabir je bio Savršeni Učitelj i veliki pesnik. Stoga je njegova zbirka pesama Kabirwani izuzetna po lucidnim opisima Boga, ljubavi prema Bogu, božanskom putu i varljivoj Kreaciji. Budući da je bio Savršeni Učitelj, Kabir je govorio o stvarima korisnim kako za čoveka sa ulice, tako i za posvećene. On se ne libi da razotkrije, i alegorično i otvoreno, neke od spiritualnih tajni koje, mada nisu van domašaja običnog čoveka, ipak znaju samo spiritualno prosvetljeni koji jedini u potpunosti shvataju dublji smisao većine njegovih kazivanja.

There are yogis (those who practice a systematic course of esoteric knowledge) who can of themselves suspend their physical bodies in mid-air during the time they are in a temporary samadh (trance). There are some who can bodily walk on water or fly in the air without the aid of external means, and yet all this is no sign or proof of their having experienced divine love. Weighed on spiritual scales these miracles have no value whatsoever. In fact, miracle mongering by the average yogi is not only poles apart from the spiritual path, but is actually a hindrance to the individual’s evolution towards spiritual progress.11,12 The following incident in the life of a Hindu Master shows the disregard in which it is held by Perfect Masters, who are Truth personified: The Master was one day by the river’s edge waiting for one of the little ferry boats that take passengers across the stream for the diminutive fare of one anna. A yogi seeing him thus waiting, came up to him, literally walked across the river and back, and said, “That was much easier, was it not?” The Master smilingly replied, “Yes, and had less value than that of the boat fare—one anna.

Postoje yogini (oni koji slede sistematični put ezoteričnog znanja) koji mogu da vise u vazduhu za vreme dok su u privremenom samadhiju (transu). Ima nekih koji mogu da hodaju po vodi, ili da lete bez ikakvih spoljnih pomagala, pa ipak sve to nije nikakav znak, ili dokaz da su iskusili božansku ljubav. Prema spiritualnim merilima, ova čuda nemaju baš nikakvu vrednost. Zapravo, čuda koja prikazuje prosečan yogin ne samo da su dijametralno suprotna u odnosu na spiritualnu stazu, već su stvarna prepreka u spiritualnom razvoju pojedinca. Sledeći događaj iz života jednog hindu Učitelja pokazuje sa kojom su se ravnodušnošću Savršeni Učitelji, koji su otelotvorenje Istine, odnosili prema prikazivanju čuda: Učitelj je jednoga dana čekao na obali reke mali splav koji prevozi putnike sa jedne obale na drugu, za izuzetno malu svotu novca, tj. jednu annu. Ugledavši ga kako čeka, jedan yogi mu priđe i, bukvalno hodajući po vodi, pređe na drugu obalu. Vrativši se nazad, on reče: ˝Ovako je mnogo jednostavnije, zar ne?˝ Osmehnuvši se, Učitelj mu odgovori: ˝Jeste, i vredi manje od cene za vožnju splavom – jedne anne˝.

The ability to exercise constant control over one’s low desires  is no mean achievement. Success in establishing a lasting sublimation of all desires is indeed a greater one. But the greatest is the burning away of all one’s desires once and for all, which divine love alone can do. As there is never any show about divine love, this “burning” in love is always without “smoke,” i.e., without show. There are times when an outward expression of God-love may amount to heroism, but to make at any time a mere show of one’s love for God, for the sake of show, amounts to an insult to God. That is why Kabir says that in the act of meditation13,14 when one assumes an asan (posture) to meditate upon God, one should at that time learn to avoid making any display such as the swaying motion of one’s body, even if it is only for one’s own gratification.

Postići sposobnost stalne kontrole nad niskim željama predstavlja ne mali podvig. Trajno sublimirati sve želje je uistinu još veći podvig. Ali najveći je kada neko sagori sve svoje želje jednom za svagda, a to može postići jedino božanskom ljubavlju. Budući da se božanska ljubav nikada ne ˝prikazuje˝, ovo ˝sagorevanje˝ u ljubavi je uvek bez ˝dima˝, odnosno bez vidljivih znakova. Nekada spoljašnji izraz ljubavi prema Bogu može da bude heroizam, ali stalno pravljenje predstave od ljubavi prema Bogu, samo predstave radi, svodi se na uvredu upućenu Bogu. Zato Kabir kaže da dok meditiramo i kada zauzmemo asanu (položaj) da bi meditirali o Bogu, tada treba da izbegavamo bilo kakvo ispoljavanje, kao što je njihanje tela, čak i kada nam ono predstavlja zadovoljstvo.

As compared with dreams, the physical life is indeed a reality. Similarly, compared with the reality of the path, the world and all worldly life is vacant dreaming on the part of man. But as the world and all of its experiences are illusory, so is the spiritual path that leads to Reality. The former may be termed false illusion and the latter real illusion. Nevertheless, despite the vast difference between them, they are both illusions, for God alone is the only Reality.

U poređenju sa snovima, fizički život je doista stvaran, ali ako ga uporedimo sa stvarnošću staze, svet i čitav svetovni život su samo čovekovo nestvarno snevanje. Ali, kao što su svet i sva njegova iskustva nestvarni, nestvarna je i spiritualna staza koja vodi Stvarnosti. Ovo prvo možemo nazvati nestvarnom iluzijom, a potonje stvarnom iluzijom. Ipak, uprkos ogromnoj razlici među njima, i jedno i drugo su iluzija, jer je samo Bog jedina Stvarnost.

When Knowledge[1] is gained ignorance is banished, but for ignorance to go, Knowledge must be gained. On the one hand, God, and the capacity of man to see and become one with God, are always there. On the other hand, Truth remains hidden from man until he actually arrives upon the path or realizes God. This apparent anomaly is due to two different factors: man’s ignorance of Truth, and the fact that Truth is beyond the faculty of reason and far, far above the sphere of intellect. The fact remains that man has become God and man can become God for the simple reason that, knowingly or unknowingly, man is God. Only so long as man’s ignorance lasts will there seem to be no end to the plural diversity of illusory things. When divine knowledge is gained he realizes that there is no end to the indivisible oneness of God. Under the illusion of cosmic duality the apparent separation between man and God is invariably referred to by masters in terms of the intervenient “veil” and “curtain.” Hafiz, who was a Perfect Master as well as a great poet, says:

Kada se stekne Znanje[2], neznanje biva uklonjeno, ali da bi se otklonilo neznanje, mora se steći Znanje. S jedne strane, Bog, i čovekova sposobnost da Ga vidi i da se sjedini sa Njim, oduvek su prisutni. S druge strane, Istina ostaje skrivena za čoveka sve dok on stvarno ne stupi na stazu, ili ne spozna Boga. Ovaj očigledan paradoks je posledica dva različita faktora: čovekovog nepoimanja Istine i činjenica da je Istina van domašaja razuma i daleko, daleko izvan sfere intelekta. Ostaje činjenica da je čovek postao Bog i da čovek može postati Bog iz prostog razloga što čovek, bio on toga svestan ili ne, jeste Bog. Sve dok traje čovekovo neznanje, izgledaće da nema kraja mnoštvu različitih iluzornosti. Kada stekne božansko znanje, čovek spoznaje da nema kraja nedeljivoj jednoti Boga. Prividnu odeljenost čoveka od Boga, u iluziji kosmičke dualnosti, Učitelji su nazivali ˝velom˝ ili ˝zastorom˝. Hafiz, koji je bio i Savršeni Učitelj i veliki pesnik, kaže:

Miyanah ’ashiq o m’ashuq hic hayal nist

Tu Kvud hijab-i Kvudi, Hafiz, az miyan barKiz.

“There is no barrier between the lover and Beloved; Hafiz,

lift yourself aside, you are yourself the covering over Self.”

˝Ne postoji prepreka između onoga koji voli i Voljenog; Hafize,

odigni samoga sebe, ti sam si plašt Jastva˝.

Kabir, referring to the removal of the seven folds of the veil, says:

Kabir, govoreći o razotkrivanju sedam slojeva vela, kaže:

Tere ghukghata ke pata khola tujhe Rama milega.

“Open the folds of your veil, and you shall find God.”

˝Razgrni slojeve svoga vela i naći ćeš Boga˝.

The ghunghat literally means the covering that a woman extends over her head and face in a number of folds; in spiritual parlance it represents the heavy folds of ignorance that keep man hidden from his real identity. The lifting of it, fold by fold, corresponds to the stage-by-stage journey of a pilgrim from the first through the fifth plane of the divine path.

Ghunghat doslovno označava višeslojni veo koji nose žene preko glave i lica; u spiritualnom smislu on predstavlja debele naslage neznanja koje čoveku skrivaju njegov istinski identitet. Uklanjanje vela, sloj po sloj, isto je što i putovanje hodočasnika, korak po korak, od prvoga do petog nivoa božanske staze.

The veil that separates a man-in-ignorance from God Who is All Knowledge is so subtle that even the highest and finest thought cannot pierce through it. This veil consists of seven folds of seven different, deep colours. Each fold is tied with a separate knot; thus there are seven knots to the seven folds. The seven colours represent the seven root desires, corresponding to the seven fundamental impressions, i.e., lust, greed, anger, etc., connected with the seven openings of sensation in the face, viz., (1) mouth, (2) right nostril, (3) left nostril, (4) right ear, (5) left ear, (6) right eye, (7) left eye.

Veo koji čoveka u neznanju odvaja od Boga, koji jeste Sveukupno Znanje, toliko je suptilan da čak ni najuzvišenija, ni najtananija misao ne može da prodre kroz njega. Ovaj veo se sastoji od sedam slojeva, u sedam različitih zagasitih boja. Svaki sloj je vezan posebnim čvorom, te otuda postoji sedam čvorova koji vezuju sedam slojeva vela. Sedam boja predstavlja sedam izvornih želja kojima odgovara sedam osnovnih impresija, a to su: požuda, pohlepa, bes, itd., koje su povezane sa sedam čulnih otvora na licu, odnosno: (1) ustima, (2) desnom nozdrvom, (3) levom nozdrvom, (4) desnim uhom, (5) levim uhom, (6) desnim okom i (7) levim okom.

In Reality and as the only Reality, the soul is always God without beginning and without end. False illusion begins with the descent of the soul in seven material stages and real illusion ends with the ascent of the soul to the seventh spiritual plane.

U Stvarnosti kao jedinoj Stvarnosti, duša je uvek Bog, bez početka i bez kraja. Nestvarna iluzija započinje silaskom duše kroz sedam materijalnih stupnjeva, a stvarna iluzija se okončava uspinjanjem duše na sedmi spiritualni nivo.

God is a macrocosm, God is a microcosm and God is also always beyond both. Knowingly man is body and man is mind, but unknowingly, as in deep sleep, man is also beyond both.

Bog je makrokosmos, Bog je mikrokosmos, i Bog je uvek i izvan oba. Čovek je svestan da je telo i da je um, ali je, kao i u stanju dubokog sna, nesvestan da je i izvan njih.

Analogically it is true that man is made in the image of God. The top of his head represents the vidnyan bhumika, arsh-e-ala, the highest spiritual state, or the seat of Brahman. The forehead corresponds to the entrance to divinity. The centre of the forehead, just above the two external eyes, is the seat of the inner or third eye. When the veil with all its seven folds is finally removed, man is then able, through the third eye, to see God face to face and sees Him more actually and naturally than what he is ordinarily able to see of his body and the world through the two external eyes. In order to arrive at the divine entrance situated in the forehead, man has to pass through the seven doors as represented by the seven physical openings in the face.

Analogno tome, istina je da je čovek stvoren po ugledu na Boga. Vrh njegove glave predstavlja vidnyan bhumiku, arsh-e-alu, najviše spiritualno stanje ili sedište Brahmana. Čelo odgovara ulazu u božansko. Sredina čela tačno iznad očiju je središte unutrašnjeg ili trećeg oka. Kada se ukloni veo sa svih sedam slojeva, čovek svojim trećim okom može da vidi Boga licem u lice, i vidi Ga mnogo stvarnije i prirodnije nego što svojim fizičkim očima može da vidi svoje telo i svet. Da bi dospeo do božanskog ulaza koji se nalazi na čelu, čovek mora da prođe kroz sedmoro vrata predstavljenih sa sedam fizioloških otvora na licu.

When an initiate succeeds in actually entering the divine path it is for him a single seven-in-one achievement, and it applies to the first of the seven folds of the veil, viz., (1) unfastening of the first knot, (2) disappearance of the first fold, (3) crushing out of the first root desires, (4) wiping out of the relative fundamental impressions, (5) doing away with the first of the seven deep, dark colours, (6) entrance through the first door (as represented by the mouth), and (7) arriving on the first plane in the subtle sphere, the pran bhuvan or the alam-e-malakut.15

Kada posvećeniku zaista pođe za rukom da stupi na božansku stazu, to za njega predstavlja prvo jednostruko sedmoslojno postignuće i odnosi se na prvi od sedam slojeva vela, tj.: (1) odvezivanje prvog čvora; (2) nestanak prvog sloja; (3) savladavanje prvih izvornih želja; (4) iskorenjivanje osnovnih impresija koje su vezane za te želje; (5) eliminisanje prve od sedam zagasitih, tamnih boja; (6) ulazak na prva vrata (koja su predstavljena ustima); i (7) stizanje na prvi nivo suptilne sfere, pran bhuvan ili alam-e-malakut.

In dreams, an ordinary man is able to make partial use of his subtle body with subtle consciousness, but only in respect to gross experience and concerning only gross objects. Just as he experiences the gross world with full gross consciousness through his gross body, so the initiate on the first plane begins to experience the subtle world with subtle consciousness through his subtle body.

Običan čovek može u snu samo delimično da koristi svoje suptilno telo pomoću suptilne svesti, ali samo u vezi sa grubim iskustvima i onim što se odnosi na grube objekte. Baš kao što on doživljava grubi svet pomoću potpuno razvijene grube svesti preko svog grubog tela, tako i inicirana osoba na prvom nivou počinje da doživljava suptilni svet suptilnom svešću preko svog suptilnog tela.

If the initiate is able to proceed further and manages to maintain progress, he continues in the subtle sphere up to the fourth plane. This progress  involves  the  second and  third successive  single seven-in-one achievements that  parallel  the sevenfold results achieved in the first. This passing through the second and third doors (represented by the right and left nostrils) brings a still greater intensification of the real illusion, i.e., higher consciousness of the path. After going through the second door, the initiate realizes even more the wonderful things of the subtle world and at the same time begins to run the risk of being lost in the maze of wonderment. The mystical enchantments of the path beyond the third door are still greater, and so also are the chances of becoming spellbound by them. Just as those with gross consciousness take the gross sphere and its illusory experiences to be real, so the pilgrims in the subtle sphere, while absorbed in the wonder of the plane on which they are, may mistake it for the ultimate Reality. Hence a pilgrim often gets stuck on a plane, deluded by its raptures into accepting it as the Goal, until a Perfect Master or even mental-conscious souls help him by pushing him on to the next plane.

Ako je ta inicirana osoba sposobna da nastavi put i napreduje i dalje, ona nastavlja da se kreće kroz suptilnu sferu sve do četvrtog nivoa. U tom napredovanju ona ostvaruje drugo i treće jednostruko sedmoslojno postignuće koje je po rezultatima ekvivalentno prvom jednostrukom sedmoslojnom postignuću. Ovo prelaženje kroz druga i treća vrata (predstavljena desnom i levom nozdrvom) dovodi do još većeg intenziviranja stvarne iluzije, tj. razvijanja svesti o stazi. Kada inicirana osoba prođe kroz druga vrata, ona u još većoj meri spoznaje čudesne stvari suptilnog sveta, ali istovremeno počinje da se izlaže opasnosti da se izgubi u tom lavirintu čudesa. Posle prolaska kroz treća vrata, mističke čari staze su još veće, ali su utoliko veće i šanse da osoba njima bude začarana. Baš kao što ljudi sa grubom svešću smatraju da je gruba sfera sa svim njenim nestvarnim iskustvima stvarna, tako i putnici u suptilnoj sferi zaokupljeni čudesima nivoa na kome se nalaze mogu da ga pogrešno poistovete sa krajnjom Stvarnošću. Zbog toga se pokloniku često dešava da se veže za taj nivo i da ga ushićeno prihvata kao svoj Cilj, sve dok mu Savršeni Učitelj, ili čak i neka duša koja poseduje svest o mentalnom, ne pomogne tako što ga uzdigne na sledeći nivo.

The fourth seven-in-one achievement is a double achievement because at one and the same time (1) the fourth and fifth knots are unfastened, (2) the fourth and fifth folds disappear, (3) the fourth and fifth root desires are crushed, (4) the fourth and fifth deep, dark colours vanish, (5) the fourth and fifth relative fundamental impressions are wiped out, (6) the fourth and fifth doors (as represented by the right and left ears) are passed through, and (7) the pilgrim arives on the highest plane of the subtle sphere, the fourth plane.

Četvrto sedmoslojno postignuće je dvostruko postignuće jer se istovremeno: (1) razvezuju četvrti i peti čvor, (2) nestaju četvrti i peti sloj, (3) uništava se četvrta i peta izvorna želja; (4) gube se četvrta i peta zagasita, tamna boja, (5) iskorenjuju se četvrta i peta osnovna impresija, (6) prolazi se kroz četvrta i peta vrata (predstavljena desnim i levim uhom), i (7) poklonik dospeva na najviši nivo suptilne sfere, četvrti nivo.

As said before, the fourth plane is the plane of spiritual splendour and of divine powers (anwar-o-tajalliyat or siddhis). Pilgrims advanced this far can, among many other things, even raise the dead. They run a very grave risk of misusing these powers, thereby inviting disaster, and only a very few can independently cross these dizzy heights safely without the aid of a Perfect Master. It is of them that Hafiz says:

Kao što smo već naveli, četvrti nivo je nivo spiritualnog sjaja i božanskih moći (anwar-o-tajattiyata ili siddhija). Poklonici koji su dovde uznapredovali mogu, pored ostalog, da oživljavaju mrtve. Oni se izlažu veoma ozbiljnoj opasnosti da zloupotrebe te moći i time izazovu veliku nesreću. Vrlo je mali broj onih koji su u stanju da sami bezbedno prođu te vrtoglave visine bez pomoći Savršenog Učitelja. O njima Hafiz govori:

Dar asitan-i janan asman biyandish

Kaz auj-i sar bulandi ufti biKak-i pasti.

“On the threshold of the Beloved, beware of the allurements

of the heavens, lest you bring about your fall from the heights

of progress  and greatness to the depths of degradation

and ruin.”

„Na domaku Voljenog, čuvaj se rajskih draži, da sam sebe ne bi

survao sa vrhunca napretka i uzvišenosti u dubine uniženosti i

propasti“.

In such case, a man is not only deprived of the spiritual progress he has made on the path, but is thrown back from the position that he had achieved through physiological evolution to the state of the stone-form.

U tom slučaju, čovek nije samo lišen spiritualnog napretka koji je postigao na stazi, već biva zbačen sa pozicije koju je dosegao u fiziološkoj evoluciji, i pada na stanje forme kamena.

Just as anything may happen to a man travelling over an unknown path in the pitch blackness of the night, so anything may happen to one who must pass through the fourth plane without the guiding hand of a Perfect Master. That is why, for all its dazzling splendour and power, the period of going through the fourth plane is termed in Christian mysticism, “the dark night of the soul.”[3]

Kao što se svašta može dogoditi čoveku koji u mrklom mraku putuje nepoznatom stazom, tako se isto svašta može dogoditi onome koji mora da prođe četvrti nivo bez pomoći Savršenog Učitelja. Zbog toga se, i pored njegovog blistavog sjaja i moći, period prolaženja kroz četvrti nivo u hrišćanskom misticizmu naziva „tamnom noći duše“.[4]

If the advanced pilgrim is at all able to resist the allurements and treacheries of the dark night of the soul, he enters the mental sphere (mano bhuvan or the alam-e-jabrut) by the fifth and final double seven-in-one achievement which occurs on the same lines as the fourth. All the folds of the veil are removed together with the relative knots, desires, colours and impressions; the sixth and seventh doors (as represented by the right and left eyes) are crossed and the fifth plane of light and love is reached.

Ako je poklonik koji je podosta odmakao na stazi u stanju da odoli dražima i iskušenjima tamne noći duše, on stupa u mentalnu sferu (mano bhuvan ili alam-e-jabrut) ostvarujuići time peto i poslednje dvostruko sedmoslojno postignuće koje se zbiva po istim principima kao i četvrto. Svi slojevi vela se uklanjaju zajedno sa njihovim čvorovima, željama, bojama i impresijama; prolazi se kroz šesta i sedma vrata (predstavljena desnim i levim okom) i dostiže se peti nivo svetlosti ljubavi.

Those who have safely arrived on the fifth plane are the wali Allah (literally meaning “friends of God”). Their inner sight, or the third eye, is now fully developed, but even though all the seven folds of the veil have disappeared, the veil itself is still there. The pilgrim is therefore not yet face to face with God and cannot see the Beloved.

Oni koji su bezbedno prispeli na peti nivo su wali Allah (što doslovno znači „prijatelji Boga“). Njihov unutrašnji vid, odnosno treće oko, sada je potpuno razvijeno, ali iako je nestalo svih sedam slojeva vela, sam veo još uvek postoji. Zbog toga poklonik još uvek nije licem u lice sa Bogo i ne vidi Voljenog.

Because of their pure love for God, unadulterated by the false ego, the position of these pilgrims on the fifth plane is secure, and there is no possibility of retrogression. Without any harm to themselves they can and do give, consciously or unconsciously, immense help to others in the subtle and gross spheres.

Zbog njihove čiste ljubavi prema Bogu, neukaljane egom, pozicija ovih poklonika na petom nivou je sigurna i ne postoji mogućnost nazadovanja. Oni bez ikakve opasnosti po sebe mogu da pružaju i stvarno pružaju, svesno ili nesvesno, ogromnu pomoć drugima koji su u suptilnoj i gruboj sferi.

With rare exceptions further progress on one’s own is now impossible. By the help or grace of a Perfect Master one is able to remove the veil entirely and thereby arrive on the sixth plane, the highest plane of the mental sphere, the plane of “divine sight,” the entrance to divinity (as represented by the forehead) where one is able actually to see God face to face, everywhere and in everything. This is known as conviction by sight.

Daljnji samostalni napredak je, sa retkim izuzecima, sada nemoguć. Uz pomoć ili milošću Savršenog Učitelja čovek može postupno da ukloni veo i tako dospe na šesti nivo, najviši nivo mentalne sfere, nivo „božanskog viđenja“, ulaza u božansko (predstavljeno čelom), gde postaje sposoban da stvarno vidi Boga licem u lice, svuda i u svemu. To je poznato kao osvedočenje viđenjem.

Those on the gross sphere who believe in the existence of God have their conviction (yaqin) based on their pure and simple faith and belief. This conviction is ilm-ul-yaqin (intellectual conviction), and is different from the distinctive convictions that follow:

Osvedočenje (yagin) onih u gruboj sferi koji veruju u postojanje Boga, temelji se na njihovoj iskrenoj i čistoj veri i uverenju. To osvedočenje je ilm-ul-yagin (intelektualno osvedočenje), i razlikuje se od sledećeih jasno definisanih osvedočenja.

1. conviction by intuitive perception (yaqin-ul-yaqin);

1. osvedočenje na osnovu intuitivne spoznaje (yagin-ul-yagin);

2. conviction by sight (ain-ul-yaqin);

2. osvedočenje na osnovu viđenja (ain-ul-yagin);

3. conviction by actual experience (Haqq-ul-yaqin).16

3. osvedočenje na osnovu stvarnog doživljavanja (Haqq-ul-yagin).

Those on the path, up through the fifth plane, know there is God, with a definite intuitive certainty (yaqin-ul-yaqin); their conviction is based on sure knowledge. Those on the sixth plane see God everywhere; theirs is conviction by actual sight. Those on the seventh plane, having become one with God, have conviction by actual experience.

Oni koji su na stazi sve do petog nivoa, s određenom intuitivnom sigurnošću (yagin-ul-yagin) znaju da postoji Bog, a njihovo uverenje se zasniva na pouzdanom znanju. Oni koji su na šestom nivou vide Boga svuda; njihovo uverenje se zasniva na stvarnom viđenju. Oni koji su na sedmom nivou, budući da su postali jedno sa Bogom, osvedočuju se stvarnim doživljavanjem.

The highly advanced pilgrim on the sixth plane is still within the domain of duality. Although face to face with God, the “see-er” and the “seen” remain separated by a deep, fathomless valley which can be spanned only by the touch of a Perfect Master. Whereas the first five achievements are possible for man to obtain independently, the actual removal of the veil on the fifth plane is usually accomplished by the grace of a Perfect Master’s guidance. The jump from illusion of the sixth plane to Reality on the seventh plane is, however, impossible on one’s own and entirely dependent upon the direct touch of a Perfect One or a Perfect Master (Sadguru).

Napredni poklonik šestog nivoa je još uvek u domenu dualnosti. Iako je licem u lice sa Bogom, „vidilac“ i „viđeni“ ostaju razdvojeni dubokim ponorom bez dna koji se može premostiti samo dodirom Savršenog Učitelja. Dok čovek može samostalno da ostvari prvih pet postignuća, stvarmno uklanjanje vela na petom nivou se obično postiže milošću vođstva Savršenog Učitelja. Skok od iluzije šestog niova do Stvarnosti sedmog nivoa nemoguće je izvesti samostalno i u potpunosti zavisi od direktnog dodira Savršenog, ili Savršenog Učitelja (Sadgurua).

On the seventh plane, the plane of infinite knowledge, power and bliss, the individual merges into God and becomes God, a Perfect One for all time and beyond all time. It is then immaterial whether the physical body remains or drops. As a rule, the gross shell falls within a short time after realization, but in some cases the physical body holds on for a long time. These God-realized Ones are known as Majzoobs or Brahmi Bhoots.

Na semdom nikvou beskonačnog znanja, moći i blaženstva, čovek se sjedinjuje sa Bogom i postaje Bog, Savršeni za sva vremena i izvan vremena. Tada postaje nebitno da li fizičko telo ostaje ili biva odbačeno. Po pravilu, gruba ljuštura otpada ubrzo nakon realizacije, ali u nekim slučajevima fizičko telo još dugo ostaje živo. Oni koji su Ostvareni u Bogu poznati su kao Majzoobi ili Brahmi Bhooti.

Again, only by the direct and personal help of a Perfect Master does one from among those God-realized Ones return to the level of ordinary man, regaining consciousness of all the spheres (gross, subtle and mental) yet retaining at the same time full God-consciousness. He is then the Man-God, the Perfect Master, Sadguru or Qutub.

Jedino uz ličnu i neposrednu pomoć Savršenog Učitelja, jedno od ovih Bogoostvarenih bića se vraća na nivo običnog čoveka i ponovo stiče svest o svim sferama (gruboj, suptilnoj i mentalnoj), pri čemu zadržava punu svest o Bogu. Tada je on Čovek-Bog, Savršeni Učitelj, Sadguru, odnosno Qutub.

Where there is light,  darkness  is no  more.  Where  there is  Knowledge, ignorance is absent. And, as the folds, the veil and the valley of separation are all in the domain of ignorance, a Perfect Master—who is the “Sun” of all Knowledge—can, in the twinkling of an eye, impart God-realization to anyone he chooses.[5]

Tamo gde je svetlost, tamo više nema tame. Gde je Znanje, nema neznanja. kako su slojevi vela, sam veo i ponor koji ih razdvaja, svi u domenu neznanja, Savršeni Učitelj, koji je „Sunce“ sveg Znanja može u jednom trenu, ne dužem od treptaja oka, da podari spoznaju o Bogu svakome koga odabere.[6]

God alone is real, and as we are permanently lodged in the Divine Beloved, we are all one.

Samo je Bog stvaran i kako svi trajno boravimo u Voljenom Bogu, svi smo mi jedno.


[1] [In the sense of “wisdom” rather than of worldly knowledge. Ed.]

[2] U smislu ˝mudrosti˝ pre nego u smislu znanja. Ur.

[3] For those on the Path the powers of the fourth plane are like the “Devil” who is popularly believed to lead people astray. But for the timely help of the Sadguru Dnyaneshwar, the great yogi Chang Deva would have come to grief on this very plane. Similarly, when Baba Farid Ganje-Shakar reached this stage he could not help testing his powers by making birds on the wing fall down dead and trying to raise them to life again. He, too, was saved in time by an aged woman who was a saint of the fifth plane. It was after this incident that Baba Farid came into close contact with his Master, who finally led him to qutubiyat or Perfect Masterhood.

[4] Za one koji su na Stazi, moći četvrtog nivoa su poput „Đavola“ za koga se u narodu veruje da zavodi ljude na stranputicu. Da blagovremeno nije dobio pomoć Sadgurua Dnyaneshwara, veliki yogi Chang Deva pao bi baš na ovom nivou. Sličan je slučaju Baba Farid Ganje-Shakera koji, kad je dostigao ovaj stupanj, nije mogao da se odupre želji da isproba svoje moći na pticama u letu, koje bi usmrćivao, a kada bi pale, pokušavao da ih vraća u život. Njega je takođe na vreme spasila starica koja je bila svetac na petom nivou. Posle ovog događaja, Baba Farid je došao u bliski kontakt sa svojim Učiteljem koji ga je konačno doveo do qutubiyata ili stanja Savršenog Učitelja.

[5] [See also Meher Baba, “The Fabric of the Universe,” Beams from Meher Baba on the Spiritual Panorama, 13–15.

And also see Meher Baba, “The Ways to the Path and Its States and Stages,” Listen,Humanity, narr. and ed. D. E. Stevens (St. Helier, Jersey, Channel Islands: Companion Books, 1989), 160–162. Ed.]

[6] [Vidi takođe Meher Baba, “The Fabric of the Universe,” Beams from Meher Baba on the Spiritual Panorama, 13–15.

Vidi i: Meher Baba, “The Ways to the Path and Its States and Stages,” Listen,Humanity, napisao i izdao D. E. Stevens (St. Helier, Jersey, Channel Islands: Companion Books, 1989), 160–162. Ed.]