Poglavlje 8b

The original infinite whim of God as the “cause” is responsible for breaking the spell of the original divine sound sleep state of God, and the result, which is Creation, is called the “effect.”

Prvobitna beskrajna Božija ćudljiva želja kao ˝uzrok˝ je razlog zbog koga je prekinuta čarolija Božijeg stanja prvobitnog božanskog dubokog sna, a rezultat toga, Kreacija, naziva se ˝posledicom˝.

In order to grasp clearly the divine sound sleep state and understand more clearly all that follows immediately after the original infinite whim surges in God, bestirring Him from the divine sound sleep, let the divine sound sleep state of God be compared with the sound sleep of man.

Da bi shvatili stanje božanskog dubokog sna i bolje razumeli sve što sledi neposredno nakon što se prvobitna beskonačna ćudljiva želja odjednom snažno pokrene u Bogu budeći Ga iz božanskog dubokog sna, uporedimo Božije stanje božanskog dubokog sna sa dubokim snom čoveka.

This sound sleep state of man is literally the same original divine sound sleep state of God. God in the God-Is state is eternally in the original divine sound sleep state, whereas God in the human state daily experiences alternately the sound sleep state and the awake state.

Stanje čovekovog dubokog sna je doslovno istovetno sa prvobitnim božanskim stanjem dubokog sna samoga Boga. Bog u stanju Bog-Jeste je večno u tom prvobitnom božanskom stanju dubokog sna, a Bog u stanju čoveka svakodnevno doživljava naizmenično stanje dubokog sna i budno stanje.

The infinite, impressionless and formless, eternal God experiences Himself as finite, limited, inanimate or animate forms or beings only because of the advent of the first most-finite impression of the Nothing that manifested as Nothingness.

Beskonačni, večni Bog koji je bez impresija i bez oblika doživljava Sebe kao konačne, ograničene, nežive ili žive forme, odnosno bića samo zbog javljanja prve najkonačnije impresije potekle od Ničega koje se ispoljilo kao Ništavilo.

At one stage in the evolution of consciousness the impressions of the Nothing impart to God the experiences of the human state.

Na određenom stupnju evolucije svesti, impresije koje su potekle od tog Ništa omogućavaju Bogu da iskusi ljudsko stanje.

These impressions of the Nothing are just the procreation of the original most-finite first impression picked up by the most-finite first ray of consciousness in God made manifest simultaneously when the latent original infinite whim surged in God and projected the latent-all of the most-finite Nothing as Nothingness.

Ove impresije potekle od tog Ništa su samo porod te izvorne najkonačnije prve impresije koju je primio najkonačniji prvi zračak svesti u Bogu koja se manifestovala istovremeno sa izranjanjem nemanifestovane prvobitne beskonačne ćudljive želje u Bogu i projektovala sve-nemanifestovano najkonačnijeg Ništa u vidu Ništavila.

The original most-finite impression multiplied and increased simultaneously and concurrently with the evolution of the most-finite original trickle of consciousness.

Prvobitna najkonačnija impresija se umnožavala i uvećavala istovremeno i saglasno sa evolucijom najograničenije prvobitne tanke niti svesti.

The multifarious and varied impressions so formed were experienced by the greater evolution of consciousness through multifarious and varied media of finite or gross forms, because the impressions formed must necessarily be experienced by the consciousness; but for consciousness to experience the impressions, suitable media were absolutely necessary.

Tako nastale raznovrsne i različite impresije proživljavane su tokom dužeg perioda evolucije svesti preko raznovrsnih i različitih medijuma ograničenih, odnosno grubih formi, zbog toga što svest neizostavno mora da proživi stvorene impresije. Da bi svest proživela impresije, bili su joj apsolutno neophodni odgovarajući medijumi.

Thus the evolution of consciousness goes on evolving further and greater consciousness in conformity with the evolution of gross forms of relatively higher and higher types, in order to experience the impressions gathered in conjunction with the preceding relatively lower types of gross media.

Tako se evolucija svesti nastavlja kroz evoluciju sve više i razvijenije svesti, u skladu sa evolucijom grubih formi relativno viših i razvijenijih tipova, da bi impresije koje su nakupljene u spoju sa prethodnim, relativno nižim tipovima grubih medijuma bile proživljene.

In short, the most-finite first impression of the original infinite whim surging in God gave to the unconscious infinite God the most-finite consciousness. Gradually, varied impressions multiplied and increased and gained greater finite consciousness for God, until eventually the evolution of consciousness was complete when the impressions of full consciousness gained identified God with human form. God having now gained full consciousness in human form, the need no longer persists for additional or higher forms to evolve consciousness as this consciousness gained is full and complete.

Ukratko, najkonačnija prva impresija prvobitne beskonačne ćudljive želje koja se u Bogu uskomešala, obdarila je nesvesnog, beskonačnog Boga najkonačnijom svešću. Postepeno, različite impresije su se umnožavale i uvećavale, i davale Bogu sve veću konačnu svest, sve dok na kraju evolucija svesti nije okončana onda kada su impresije te stečene, potpune svesti poistovetile Boga sa formom čoveka. Budući da je Bog sada stekao potpunu svest u formi čoveka, potreba za novim, odnosno višim formama kroz koje bi svest dalje evoluirala više ne postoji, pošto je ova stečena svest potpuna i savršena.

During the process of the evolution of consciousness, the consciousness, while identifying God consciously with varied finite gross forms—inanimate and animate—was also simultaneously though unconsciously identifying God with His limited subtle form and His limited mental form. These forms associated with the limited gross form of God in compact and homogeneous unconscious association throughout the process of evolution of consciousness, from the very advent of the first original projection of the latent Nothing in Everything.

U procesu evolucije svesti, dok je svest svesno poistovećivala Boga sa različitim ograničenim grubim formama, neživim i živim, ona je istovremeno, mada nesvesno, poistovećivala Boga i sa Njegovom ograničenom suptilnom formom i sa Njegovom ograničenom mentalnom formom. Ove forme su se spajale sa ograničenom grubom formom Boga u čvrst i homogen, nesvestan spoj tokom čitavog procesa evolucije svesti, od samog prvobitnog izbijanja tog nemanifestovanog Ništa u Svemu.

It is but natural that, together with the evolution of greater and greater consciousness of God, the evolution of the limited and finite subtle and mental forms simultaneously takes place, till in human gross form the limited subtle and mental forms of God are fully developed.

Sasvim je prirodno da se uporedo sa evolucijom sve više i razvijenije Božije svesti istovremeno odvija i evolucija ograničenih i konačnih suptilnih i mentalnih formi, sve dok se u gruboj formi čoveka ograničena suptilna i mentalna forma Boga ne razviju u potpunosti.

Though God has gained full consciousness in human form, and though the limited subtle and mental forms are also fully developed in human form, yet the full consciousness so gained is only of the gross which gives experience only of the gross world. Hence, the fully gained consciousness is not yet conscious of the subtle and mental forms nor does it consciously experience the subtle and mental worlds.

Iako je Bog stekao potpunu svest u formi čoveka, i mada su u formi čoveka ograničena suptilna i mentalna forma takođe potpuno razvijene, ipak je ta tako stečena potpuna svest samo svest o grubom, i omogućava jedino iskustva grubog sveta. Zbog toga, ta u potpunosti stečena svest još uvek nije svesna suptilne i mentalne forme, niti svesno doživljava suptilni i mentalni svet.

In short, though God in the human state has gained full and complete consciousness, He is still not conscious of His limited Energy of the subtle form nor of His limited Mind of the mental form. Much less is He aware or conscious of Himself as the one indivisible, eternal and infinite God with unbounded power and unlimited knowledge. At this stage God is only fully conscious of His identity with human form and its varied gross aspects, and experiences in full only the gross world as an ordinary human being of the world in the form of man or woman.

Ukratko, iako je Bog u stanju čoveka stekao potpunu i savršenu svest, On još uvek nije svestan Svoje ograničene Energije suptilne forme, niti Svog ograničenog Uma mentalne forme. Još je manje svestan Sebe kao jednog, nedeljivog, večnog i beskonačnog Boga sa neograničenom moći i neograničenim znanjem. Na ovom stupnju Bog je u potpunosti svestan jedino svog poistovećivanja sa formom čoveka i njenim različitim grubim aspektima, i u potpunosti doživljava samo grubi svet kao obično ljudsko biće u obličju muškarca ili žene.

But the consciousness of man together with his mental form as the mind, his subtle form as energy and his gross form as the body are all the outcome of the manifestation of the most-finite Nothing as infinite Nothingness which was latent in the God-Is state. In other words, the limited mind, the limited energy and the finite body are all of the Nothing, and the consciousness of the limited mind, the limited energy and the finite body is also of the Nothing.

Ali, svest čoveka zajedno sa umom kao njegovom mentalnom formom, energijom kao njegovom suptilnom formom i telom kao njegovom grubom formom su samo posledica ispoljavanja najkonačnijeg Ništa u vidu beskonačnog Ništavila koje je bilo nemanifestovano u stanju Bog-Jeste. Drugim rečima, taj konačni um, ta konačna energija i to konačno telo potiču od tog Ništa, te i svest o tom konačnom umu, toj energiji i tom konačnom telu takođe potiče od tog Ništa.

In man, the mind is the seat of desires and thoughts, energy is the seat of force and vigour, and the body, typifying happiness, is the seat of happiness and misery. Hence these desires and thoughts, force and vigour, happiness and misery are respectively the finite aspects of the limited mind, energy and body of man.

Kod čoveka je um sedište želja i misli, energija je sedište snage i krepkosti, a telo, koje simboliše sreću, sedište je sreće i tuge. Otuda su želje i misli, snaga i krepkost, sreća i tuga konačni aspekti čovekovog ograničenog uma, energije i tela.

Although these aspects of the finite basis of the triple nature of man—the mind, the energy and the body (typifying happiness)—are finite, due to the fact that they are the outcome of manifestation of the most finite Nothing, yet these finite aspects of mind, energy and body demonstrate their capabilities ad infinitum.

Iako ovi, na konačnosti zasnovani aspekti čovekove trostruke prirode – um, energija i telo (koje simboliše sreću) – jesu konačni upravo zbog činjenice da su posledica manifestacije tog najkcnačnijeg Ničega, uprkos tome, ovi konačni aspekti, tj. um, energija i telo, pokazuju svoje sposobnosti ad infinitum.

This is because each of these finite bases of the triple nature of man—the energy, the mind and the body (typifying happiness)—is closely linked with and upheld by each of the three infinite bases of the trio-nature of God (sat-chit-anand), infinite power, infinite knowledge and infinite bliss.

To je zbog toga što je svaki od elemenata ove konačne osnove čovekove trostruke prirode – energija, um i telo (koje simboliše sreću) – tesno povezan sa svakom i podržan od sve tri beskonačne osnove Božije trostruke prirode (sat-chit-anand), beskonačnom moći, beskonačnim znanjem i beskonačnim blaženstvom.

The fact is, that when the latent infinite trio-nature of God is gradually manifested out of the gradual projection of the finite Nothing, and when it simultaneously protrudes the projection of the finite Nothing as Nothingness manifested ad infinitum, this very same infinite trio-nature of God, at this stage of manifestation, becomes enmeshed in the apparent and false infinity of the Nothingness and thus gets itself expressed as the finite triple nature of man with capabilities demonstrated ad infinitum.

Činjenica je da, kada se nemanifestovana beskonačna Božija trostruka priroda postepeno manifestuje kroz postepeno izbijanje tog konačnog Ništa, i kada istovremeno izaziva izbijanje tog konačnog Ništa u vidu Ništavila koje se ispoljava ad infinitum, ta ista beskonačna Božija trostruka priroda na ovom stupnju manifestacije biva upletena u mrežu prividne i nestvarne beskonačnosti Ništavila i tako se ispoljava kao konačna trostruka priroda čoveka koji ispoljava svoje sposobnosti ad infinitum.

How (1) the mind, (2) the energy and (3) the body, as the triple nature of man, demonstrate their capabilities ad infinitum in Illusion is clearly experienced (1) through the inventive mind of a scientist, who finds no end to discoveries and inventions; (2) through the release of nuclear energy in Illusion, which has reached a stage where it threatens with its own force of illusion to destroy the very Nothingness out of which it emerged and evolved into such a terrific force; (3) through the body (typifying happiness) which, now keeping pace with the advanced progress of the evolution of the Nothing, is infinitely urged to seek greater and greater happiness to such an extent that happiness actually becomes the very basis of the life of illusion.

Kako to (1) um, (2) energija i (3) telo, kao trostruka priroda čoveka, ispoljavaju u Iluziji svoje mogućnosti ad infinitum jasno se vidi kroz primer: (1) inventivnog uma naučnika sa neiscrpnim izvorom otkrića i izuma; (2) kroz oslobađanje nuklearne energije u Iluziji, te energije koja je dostigla takav stupanj da preti da sopstvenom snagom iluzije uništi i samo Ništavilo iz koga je potekla i razvila se u tako zastrašujuću silu; (3) kroz primer tela (koje simboliše sreću) koje, dok drži korak sa poodmaklim napretkom evolucije tog Ničega, biva beskonačno terano da teži sve većoj i većoj sreći u toj meri da sreća zapravo postaje sam temelj života u iluziji.

The only reason for such infinite demonstration in the field of Nothingness (which is Illusion) is because the basic finite triple nature of man—energy, mind and happiness of Nothingness—is upheld and stretched out ad infinitum by the basic infinite trio-nature of God—infinite power, infinite knowledge and infinite bliss of Everything.

Jedini razlog takvom beskonačnom ispoljavanju u domenu Ništavila (koje je Iluzija) leži u osnovi konačne trostruke prirode čoveka – energiji, umu i sreći Ništavila – koju osnovna beskonačna trostruka priroda Boga beskonačna moć, beskonačno znanje i beskonačno blaženstvo Svega podržava i širi ad infinitum.

Infinite power is unbounded and is never reduced nor exhausted, whereas finite energy, though linked with infinite power, is reduced and exhausted because it is only the outcome of the Nothing manifested as the finite energy of Nothingness.

Beskonačna moć je neograničena i nikad se ne umanjuje, niti iscrpljuje, dok se konačna energija, i pored toga što je povezana sa beskonačnom moći, umanjuje i iscrpljuje zbog toga što je samo posledica tog Ničega koje se ispoljilo kao ograničena energija Ništavila.

Infinite knowledge is eternal, uniform and all-pervading and therefore is without a break in its continuity. The limited mind, however, though linked with infinite knowledge, is annihilated and made to vanish ultimately because it is the outcome of the Nothing manifested as the finite mind of Nothingness.

Beskonačno znanje je večno, nepromenljivo i sveprisutno, i stoga u njegovom trajanju nema prekida. Međutim, ograničeni um, i pored toga što je povezan sa beskonačnim znanjem, biva uništen i mora konačno da nestane zato što je on posledica Ničega koje se ispoljilo kao ograničeni um Ništavila.

Infinite bliss is bliss eternal and continual and because it is perpetual it is without any opposite aspect. Happiness, on the other hand, although linked with infinite bliss,  is not perpetual and therefore it has an opposite aspect of misery. This finite happiness vanishes, even though it is the very basis of the life of the human being, because life itself is transient. As the life of illusion is the outcome of the Nothing manifested as the life of Nothingness, this life must perish.

Beskonačno blaženstvo je večno i trajno i, baš zbog toga što je večito, ono nema suprotni aspekt. Na drugoj strani, iako je povezana sa beskonačnim blaženstvom, sreća nije večita, i zato ima suprotni aspekt – tugu. Ova konačna sreća iščezava, uprkos tome što predstavlja samu osnovu života ljudskog bića, zato što je i sam život prolazan. Pošto je život iluzije posledica Ničega koje se ispoljilo kao život Ništavila, taj život mora da nestane.

A stage is reached when man in his travail to realize God ultimately loses his basic finite triple nature, that is body (typifying happiness), energy and mind, and  realizes the basic infinite trio-nature of bliss, power and knowledge. In this state man experiences that his nature is not the finite body (typifying happiness) but is infinite bliss; not the finite energy but infinite power; not the finite mind but infinite knowledge. Thus man loses his basic finite triple nature and realizes that his is the basic infinite trio-nature of God. This means that the basic finite triple nature of man, which was upheld by the basic infinite trio-nature of God, is unlinked from the basic infinite trio-nature of God.

U nastojanju da spozna Boga, čovek stiže do stupnja kada konačno gubi svoju osnovnu, konačnu, trostruku prirodu koju čine telo (koje simboliše sreću), energija i um, i spoznaje osnovnu, beskonačnu trostruku prirodu blaženstva, moći i znanja. U ovom stanju čovek doživljava da njegova priroda nije to konačno telo (koje simboliše sreću), već beskonačno blaženstvo; nije konačna energija, već beskonačna moć; nije konačni um, već beskonačno znanje. Tako čovek gubi svoju osnovnu, konačnu, trostruku prirodu i spoznaje da je njegova priroda osnovna, beskonačna, trostruka priroda Boga. To znači da se čovekova osnovna konačna trostruka priroda, koju je osnovna beskonačna trostruka priroda Boga podržavala, oslobađa spoja sa osnovnom beskonačnom trostrukom prirodom Boga.

Although the man loses his basic finite triple nature, the full consciousness that he gained in his travail is not lost, because full consciousness once gained is never lost, except in gross misuse of the powers of the fourth plane, as previously described.

Iako čovek gubi svoju osnovnu konačnu trostruku prirodu, on ne gubi u naporima sticanu potpunu svest zbog toga što se jednom stečena potpuna svest nikada ne gubi, izuzev u već objašnjenom slučaju grube zloupotrebe moći četvrtog nivoa.

In this state, with consciousness intact and complete, the limited and finite body (typifying happiness), the limited and finite energy, and the limited and finite mind are all totally unlinked from the unlimited and infinite bliss, power and knowledge respectively.

U ovom stanju, kada je svest netaknuta i potpuna, ograničeno i konačno telo (koje simboliše sreću), ograničena i konačna energija, i ograničeni i konačni um, potpuno su lišeni spoja sa neizmernim i beskonačnim blaženstvom, moći i znanjem.

This is the stage when man is fully conscious and yet no longer experiences the false finite Nothingness as real and infinite. The body (typifying happiness), energy and mind, which were instrumental in giving the experience of the Nothingness, no longer grip the consciousness of man with finite impressions. These are now unlinked and have simply vanished from the focus of the consciousness. They must vanish because they were of the finite Nothing by nature, which literally means absolutely nothing.

To je stupanj na kom je čovek potpuno svestan, a ipak više ne doživljava neistinito konačno Ništavilo kao stvarno i beskonačno. Telo (koje simboliše sreću), energija i um, koji su bili sredstvo za doživljavanje Ništavila, više ne drže ljudsku svest pomoću konačnih impresija. One se sada odvezuju i jednostavno nestaju iz središta svesti. One moraju da nestanu zato što su po svojoj prirodi bile sazdane od tog konačnog Ničega, koje doslovno znači: apsolutno ništa.

But before body, energy and mind ultimately lose their grip over the consciousness of man, there is one predominant experience which he has in his everyday life, that of sleeping and waking each day.

Ali pre nego što konačno popusti stisak kojim telo, energija i um drže svest ljudske duše, postoji jedno značajno iskustvo kroz koje čovek prolazi u svakodnevnom životu, a to je svakodnevno iskustvo spavanja i buđenja.

This fundamental experience in a normal man gives rise to three basic states in his everyday life:

Ovo osnovno iskustvo dovodi kod normalnog čoveka do pojave tri osnovna stanja u njegovom svakodnevnom životu:

The first state            is the sound sleep state or the state of complete unconsciousness of the Self in man.

Prvo stanje je stanje dubokog sna, odnosno stanje potpune nesvesnosti o Jastvu u čoveku.

The second state      is the dream state or the semi-conscious or semawake state.

Drugo stanje je stanje sna, odnosno polu-svesno ili polu-budno stanje.

The third state           is the completely awake state or the state of complete consciousness of the Self in man as man.

Treće stanje je potpuno budno stanje, odnosno stanje potpune svesti o Jastvu u čoveku kao čoveku.

Now, man’s cognizance is life in man, and man’s life is made cognizant through the actions of man. Actions are generated by the impressions of man and vice-versa. These impressions of man are picked up and imprinted on the mind of man by actions. Impressions and actions are thus interdependent because impressions are fed by actions and actions are motivated by impressions.

Dakle, čovek ima saznanje da je život u čoveku, a čovekov život se saznaje preko čovekovih uobičajenih radnji. Čovekove radnje stvaraju čovekove impresije i obratno. Ove radnje prikupljaju i utiskuju impresije u čovekov um. Impresije i radnje su, otuda, u međuzavisnom odnosu, jer se impresije pothranjuju radnjama, a radnje su motivisane impresijama.

As said previously, the source of impressions is traced as far back as the latent Nothing in the Everything, which means God in the God-Is state. When the Nothing first became manifested as Nothingness in the shape of Creation, the primal manifestation of the Nothing gave rise to the first trace of consciousness in God and hereupon the first impression of Nothingness manifested. This first impression procreated impressions with the evolution of consciousness.

Kao što je već ranije rečeno, izvor impresija se nalazi u onom nemanifestovanom Ničemu koje je u Svemu, a to znači u Bogu u stanju Bog-Jeste. Kada se Ništa po prvi put manifestovalo kao Ništavilo u obliku Kreacije, to prvobitno ispoljavanje Ničega dovelo je do javljanja prvog traga svesti u Bogu, nakon čega se manifestovala prva impresija Ništavila. Ova prva impresija je dovela do stvaranja novih impresija tokom evolucije svesti.

Accordingly, all impressions are of the Nothing, and as Nothing literally means nothing, these impressions are naturally nothing but mere impressions. But, because it was through these very impressions of Nothing that consciousness evolved fully and completely in man, the consciousness of man is closely linked with these impressions of Nothing and makes man consciously experience this false Nothing as Everything and real.

Iz toga sledi da sve impresije potiču od tog Ništa, a kako to Ništa doslovno znači ništa, ove impresije su samo puke impresije. Ali, zbog toga što se baš kroz te impresije tog Ništa svest u čoveku razvila potpuno i do kraja, čovekova svest je tesno povezana sa impresijama tog Ništa i navodi čoveka da svesno doživljava to nestvarno Ništa kao Sve i kao stvarno.

Impressions as such play a vital role in the life of man until such time as they are completely wiped away, relieving and freeing consciousness from experiencing the false Nothing as Everything and real. Consciousness, when relieved of all impressions, will no longer experience the false Nothing as real but it will experience Reality as the unlimited Self (i.e., God).

Impresije kao takve igraju veoma važnu ulogu u životu čoveka sve do trenutka njihovog potpunog brisanja, čime se svest rasterećuje i oslobađa od toga da doživljava to nestvarno Ništa kao Sve i kao stvarno. Kada se svest rastereti svih impresija, više . ne doživljava to nestvarno Ništa kao stvarno, već doživljava Stvarnost kao neograničeno Jastvo (tj. Boga).

As long as impressions persist and continue to impress the consciousness of man, these impressions, activated and generated by the energy of man, are being constantly imprinted on the mind of man and are being retained or stored in his sub-consciousness.

Sve dok postoje impresije, i sve dok se i dalje utiskuju u čovekovu svest, ove impresije, koje aktivira i stvara čovekova energija, stalno se utiskuju u ljudski um i zadržavaju, odnosno skladište u njegovoj podsvesti.

Some  of  these  impressions  remain dormant  in  the subconsciousness of man for hours, or days, or years, and sometimes for  lifetimes. But  most of  them  get projected through the  subconsciousness of man every moment of his life while he experiences semi-conscious and fully conscious states; that is, the dream and awake states, respectively.

Neke od ovih impresija ostaju umrtvljene u čovekovoj podsvesti satima, danima ili godinama, a ponekad i tokom više života. Međutim, većina njih izbija iz čovekove podsvesti u svakom trenutku njegovog života dok on prolazi kroz polu-svesna i potpuno svesna stanja, tj. stanje sna i budno stanje.

When these impressions remain absolutely dormant the man is in his sound sleep state. When these impressions begin to get projected from the sub-consciousness of man, they are hazy in their initial stages, being in varied sub-subtle forms moulded out of the Nothingness, and the man is said to be in a semi-conscious state experiencing dreams through his sub-consciousness. When these hazy impressions grow clearer in their final or ripe stages of projection, the Nothingness in sub-subtle forms is experienced as gross forms and the man is said to be in a fully conscious or awake state, experiencing the gross world through his full consciousness in a completely awake state.

Kada su ove impresije sasvim umrtvljene, čovek se nalazi u stanju dubokog sna. Kada ove impresije počnu da izbijaju iz čovekove podsvesti, one su isprva zamagljene, budući da su u raznim pod-suptilnim formama oblikovanim od Ništavila, i tada se kaže da je čovek u polu-svesnom stanju i da doživljava snove preko svoje podsvesti. Kako ove nejasne impresije postaju sve jasnije u završnim, odnosno zrelim stupnjevima svog ispoljavanja, čovek doživljava Ništavilo u pod-suptilnim formama kao razne grube forme i za čoveka se tada kaže da je u potpuno svesnom ili budnom stanju i da doživljava grubi svet svojom potpunom svešću u potpuno budnom stanju.

When the man wakes up, the projections of impressions of Nothing manifest the same dream of Nothingness more forcefully and realistically. In other words, the same dream is said to be at its height now in the awake state of man.

Kada se čovek probudi, projekcije impresija tog Ništa manifestuju isti san Ništavila, samo mnogo snažnije i realističnije. Drugim rečima, kaže se da je sada taj isti san na vrhuncu u čovekovom budnom stanju.

Therefore the awake state of man is the experiencing of that same hazy state of dreams, only now they are experienced clearly, being at their height and in their fully ripe and final stages.

Prema tome, budno stanje čoveka je doživljavanje onog istog maglovitog stanja snova, samo što se oni sada doživljavaju jasno, budući da su na vrhuncu i u punoj zrelosti svojih završnih faza.

The dream of a man is but a drama enacted by the projection of man’s own dormant impressions. These impressions, when projected through man’s sub-consciousness, create things and creatures of the dream, as sub-subtle forms.

Čovekov san je samo drama koju igraju projekcije čovekovih vlastitih uspavanih impresija. Kada izbiju iz čovekove podsvesti, ove impresije stvaraju raznolike stvari i bića, u vidu pod-suptilnih formi.

Man in the dream state not only becomes involved in the drama of his dream and plays the roles of both the creator of that dream and of the hero in the drama of that dream, but in this drama man also gets closely associated with the things and the creatures in their sub-subtle forms, which are of his own creation in his dream state. This creation of sub-subtle forms comes entirely as a result of the manifestation of man’s own past and present impressions. Thus man in his dream state associates sub-consciously with forms in sub-subtle states.

Čovek u stanju sna ne samo da učestvuje u drami svoga sna, igrajući obe uloge, i tvorca tog sna, i glavnog junaka u drami tog sna, već u toj drami čovek stupa u tesnu vezu sa stvarima i bićima u njihovim pod-suptilnim formama koje je on sam stvorio u svom stanju sna. Do ovog stvaranja pod-suptilnih formi dolazi isključivo zbog ispoljavanja čovekovih prošlih i sadašnjih impresija. Tako se čovek u svom stanju sna nesvesno spaja sa formama u pod-suptilnim stanjima.

When recollected by a man in the awake state, these very forms which he has seen and associated with in the dream state remind him of his conscious associations with the gross forms as things, creatures and beings associated with in his day-to-day life of the present, and link them with his connections and contacts established in his life of the immediate and sometimes distant past.

Kada se čovek u budnom stanju seti tih istih formi koje je video i za koje se vezao u stanju sna, one ga tada podsete na njegovo svesno vezivanje za grube forme kao što su stvari, bića i stvorenja za koje se u sadašnjosti svakodnevno vezuje i on ih povezuje sa svojim vezama i kontaktima koje je ostvario u životu, u bliskoj, a ponekad i u daljnjoj prošlosti.

But more often than not, a man also recollects in his conscious awake state that a particular gross form, whether of a thing, creature or being, with which he closely associates and which he actually seeks, reminds him of having witnessed that same object in his dream at some time in the past, either some days, months or years ago.

Ali, čovek se vrlo često i u budno svesnom stanju seća da ga neka određena gruba forma (bila ona stvar, biće ili stvorenje) za koju se on čvrsto vezuje i koju on zapravo traži, podseća kako je to onaj isti objekat koji je nekada video u svom snu, pre nekoliko dana, nekoliko meseci ili nekoliko godina.

Thus it actually happens that a form of the future which he happened to witness in his dream of the past, reappears to the man as a gross form in his life associations of the present.

Tako se, ustvari, neka buduća forma koju je on već video u snu u prošlosti ponovo pojavljuje pred čovekom kao gruba forma u njegovim životnim vezama u sadašnjosti.

After a lapse of time the same object, that the man was totally ignorant of ever having seen or contacted before in his lifetime, appears to him (now in the awake state) exactly as he had witnessed it before in his dream state.

Posle nekog vremena, taj isti objekat, za koji čovek uopšte ne zna da ga je bilo kada ranije video ili da je dolazio u kontakt sa njim, pojavljuje se pred njim (sada u budnom stanju), isti onakav kakvog ga je ranije video u svom stanju sna.

Experiences of a similar nature are also recorded in which a man witnesses certain incidents in his dreams years in advance of their actual occurrence.

Postoje zabeleške o sličnim iskustvima u kojima neka osoba u svojim snovima vidi određene događaje godinama pre nego što se oni stvarno dogode.

How is it possible for a man to witness in advance, in the drama of his dream, such forms and incidents of futurity, when this drama of the dream is only the outcome of his past and present everyday life impressions?

Kako je to moguće da čovek u drami svoga sna unapred vidi buduće forme i događaje kada je ta drama sna samo posledica njegovih prošlih i sadašnjih impresija svakodnevnog života?

Is it really possible in the dream of the present, for one to come across and witness a certain object which is totally of the future,and to establish future associations with it in advance, yet all the while remain ignorant of the object until it is eventually contacted and consciously associated with in an awake state one day in the distant future?

Da li je zaista moguće da čovek koji je u sadašnjosti, u stanju sna, pređe na drugu stranu i vidi određeni objekat koji u potpunosti pripada budućnosti i unapred utvrdi svoje buduće veze sa tim objektom, a da pri tome sve vreme ne zna za njega, sve dok konačno ne stupi u kontakt sa tim objektom i svesno se sa njim spoji u budnom stanju, jednoga dana u dalekoj budućnosti?

Even if such a thing be really possible, and if the future is being inadvertently probed by man in his dream, then from where does futurity spring into man’s present?

Čak i kada bi tako nešto stvarno bilo moguće, i ako čovek u snu nenamerno zaista prodire u budućnost, odakle onda izvire ta budućnost koja se javlja u čovekovoj sadašnjosti?

How could man living in the present through his own impressions of the past ever come to grips with futurity, even in a dream state, and associate in advance with impressions of future incidents and objects? What is it that endows man with the faculty of prescience?

Kako čovek koji živi u sadašnjosti preko svojih sopstvenih prošlih impresija uopšte može da dođe u dodir sa budućnošću, čak i u stanju sna, i da se unapred spoji sa impresijama budućih događaja i objekata? Šta je to što čoveka obdaruje sposobnošću predviđanja?

These very  associations  with  future  objects and incidents, though experienced inadvertently and unknowingly by man in the present, are automatically developed and are inevitably there by virtue of man’s being the creator of the drama in his dream state.

Ova povezivanja sa budućim objektima i događajima, i pored toga što ih čovek u sadašnjosti doživljava nenamerno i nesvesno, nastaju automatski i postoje samo zbog toga što je čovek tvorac drame u svom stanju sna.

No sooner does man become the creator of the drama of his dream state through the projection of his dormant impressions, than this very projection of his own dormant impressions reflects his past as if it were really his present, and man, finding himself involved in this drama, gets absorbed in his past while still maintaining his past to be his present.

Čim čovek postane tvorac drame u svom stanju sna zahvaljujući izbijanju njegovih uspavanih impresija, to projektovanje njegovih vlastitih uspavanih impresija kao u ogledalu počinje da reflektuje njegovu prošlost kao da je ona stvarno njegova sadašnjost i čovek, našavši se i sam u ovoj drami, uranja u svoju prošlost još uvek je smatrajući svojom sadašnjošću.

In this manner, although all the time remaining in the present, the man inadvertently and unknowingly continues to preserve his past, maintaining it to be his present. But when man continues to preserve his past, he (being at the same time the creator) also concurrently becomes the preserver of his own creation through his spontaneous associations with the objects in the drama of his dream state. These very associations, though inadvertently established, maintain the continuity of the drama and endow the creator with the role of the preserver as well.

Na ovaj način, iako je sve vreme u sadašnjosti, čovek nenamerno i nesvesno nastavlja da održava svoju prošlost smatrajući je svojom sadašnjošću. Dok nastavlja da održava svoju prošlost, čovek (koji je tvorac) postaje istovremeno i čuvar svoje sopstvene kreacije zbog ovog spontanog vezivanja za objekte iz drame svog sna. Iako se uspostavljaju nenamerno, ove veze održavaju kontinuitet drame, a ujedno nameću tvorcu i ulogu čuvara.

In every wee-bit act of preservation of all of that which has passed, man in his present, as the preserver of his past, inadvertently and unknowingly, also simultaneously establishes the future in his very present by the very act of preserving his past as his present, which present had remained always as the future of the past.

Svakim, ma i najmanjim činom očuvanja svega što je prošlo, čovek u svojoj sadašnjosti, kao čuvar svoje prošlosti, nenamerno i nesvesno, istovremeno postavlja i temelje budućnosti dok je još u sadašnjosti samim činom očuvanja prošlosti kao njegove sadašnjosti, te sadašnjosti koja je oduvek bila budućnost prošlosti.

Take for example a man who finds himself living in the present of today and who looks upon yesterday as all of his past, and tomorrow as all of his future.

Uzmimo za primer čoveka koji živi u sadašnjosti današnjeg dana i koji na jučerašnji dan gleda kao na svoju celokupnu prošlost, a na sutrašnji dan kao na svoju celokupnu budućnost.

Now as soon as this man asserts that he is living in the present of today, he inadvertently and unknowingly has preserved that past of yesterday not only as the present of today but also as the future of tomorrow, just by maintaining himself as alive today in the present.

Taj čovek je već samom tvrdnjom da živi u sadašnjosti današnjeg dana, nenamerno i ne znajući, već očuvao tu prošlost jučerašnjeg dana, ne samo kao sadašnjost današnjeg dana, nego i kao budućnost sutrašnjeg dana, samim tim što smatra da živi u sadašnjosti današnjeg dana.

In every wee-bit act of preserving that past of yesterday while maintaining himself as living in the present of today, that man also inadvertently and unknowingly establishes in his present of today, this today as the future of yesterday.

Svakim, ma i najmanjim činom očuvanja te prošlosti jučerašnjeg dana, dok smatra da živi u sadašnjosti današnjeg dana, taj čovek nenamerno i ne znajući, utvrđuje u sadašnjosti današnjeg dana ovo danas kao budućnost jučerašnjice.

So it is that although the past and the future have their own stand, yet both of these are consistently and concurrently preerved only in the present. It is only because of the present that both the past and the future find their point of fusion everlastingly in the present.

I tako, mada prošlost i budućnost imaju svoja mesta, ipak se obe dosledno i istovremeno održavaju samo u sadašnjosti. Samo zahvaljujući sadašnjosti, prošlost i budućnost pronalaze svoju tačku neprestanog spajanja u sadašnjosti.

In the eternity of existence there is no time.[1] There is no past and no future, only the everlasting present.

U večnosti postojanja ne postoji vreme.[2] Ne postoji ni prošlost, ni budućnost, postoji samo večna sadašnjost.

Therefore, in eternity nothing has ever happened and nothing will ever happen. Everything is happening in the unending NOW, if there is anything happening at all; because all that has apparently happened, all that is apparently happening and all that will ever apparently happen in the  illusory cosmic universe is all that which God has already dreamt the moment  His  own  original  infinite  whim  surged  as “WHO AM I?” So, really speaking, nothing has happened and nothing will ever happen.

Prema tome, u večnosti se nikada ništa nije dogodilo i ništa se nikada neće ni dogoditi. Sve se događa u beskrajnom SADA, ako se uopšte bilo šta događa; jer, sve što se prividno dogodilo, sve što se prividno događa i sve što će se ikad prividno dogoditi u varljivom kosmičkom univerzumu je ono što je Bog već usnuo onoga trenutka kada je Njegova prvobitna beskonačna ćudljiva želja izbila u vidu pitanja ˝KO SAM JA?˝ Tako se, uistinu, ništa nije dogodilo i ništa se nikada neće ni dogoditi.

When man in his dream state associates with past, present and even future forms, he simply invents the roles of creating association, then preserving that association and eventually destroying that association, while all the time maintaining that he is the witness to all these in the present of his dream state.

Kada se čovek u stanju sna veže za prošle, sadašnje, pa čak i za buduće forme, on jednostavno stvara uloge tvorca te veze, zatim ulogu čuvara te veze i, na kraju, ulogu razarača te veze, pri čemu sve vreme sebe smatra svedokom koji sve njih posmatra u sadašnjosti svog stanja sna.

On these very bases of the creation and preservation of all things, creatures and beings created and preserved—whether in the dream state or in the awake state—there hinges at every step in the present an inevitable destruction as the future of all things created and preserved.

Na ovim i ovakvim osnovama stvaranja i očuvanja svih već stvorenih i sačuvanih stvari, stvorenja i bića – bez obzira da li se ono odigrava u stanju sna ili u budnom stanju – na svakom koraku u sadašnjosti prisutno je neizbežno razaranje kao budućnost svega stvorenog i sačuvanog.

Anything that has its beginning must have its inevitable end; and all things created must inevitably be destroyed however much such things be preserved, anticipating futurity, advertently or inadvertently, as destruction. In the very act of preservation, man in the present automatically becomes the preserver of all things that he created in the past. Man becomes the preserver, being in the know of the future that consistently confronts him in the garb of unfailing destruction that awaits its inevitable turn as futurity. Of course, man himself is really not aware that he knows the future, but the very fact that he is the preserver shows that he must be anticipating the destruction; and as destruction belongs to the domain of futurity, the man, though not aware that he knows the future, is knowing it all the time that he is engaged in playing the role of the preserver in the present.

Sve što ima početak mora da ima i svoj neizbežan kraj; i sve što je stvoreno, dok iščekuje budućnost u vidu destrukcije neizbežno mora, namerno ili nenamerno, da bude razoreno, bez obzira koliko se čuvalo. U samom aktu čuvanja, čovek u sadašnjosti automatski postaje čuvar svega onoga što je stvorio u prošlosti. Čovek postaje čuvar budući da ima uvid u budućnost koja mu se stalno ukazuje u odori neumitnog razaranja koje čeka budućnost kao svoju sigurnu priliku. Naravno, sam čovek zapravo i nije svestan da zna budućnost, ali sama činjenica da je on čuvar ukazuje na to da on razaranje zasigurno iščekuje; a budući da razaranje pripada domenu budućnosti, čovek, uprkos tome što nije svestan toga da zna budućnost, sve vreme zna da se u sadašnjosti upustio u ulogu čuvara.


[1] The gross, subtle and mental spheres exist only in imagination, and so time and space exist only in imagination. Time therefore has no absolute value, and in each of the three spheres it has purely relative values that are quite independent of each other. Thus time on the gross sphere is independent of time on the subtle and mental spheres; time on the subtle sphere is independent of time on the gross and mental spheres; and time on the mental sphere is independent of time on the gross and subtle spheres. A dream is nothing more than an experience of gross things by means of the subtle organs, and we have all been told how a long and intricate dream may take place in an impossibly brief moment in that imaginary time which is measured by the movements of the hands on our wrist watch.

[2] Kako gruba, suptilna i mentalna sfera postoje samo u imaginaciji, tako i vreme i prostor postoje samo u imaginaciji. Zbog toga vreme nema apsolutnu vrednost, i u svakoj od ove tri sfere ima samo relativne vrednosti koje su međusobno potpuno nezavisne. Otuda vreme u gruboj sferi ne zavisi od vremena u suptilnoj i mentalnoj sferi; vreme u suptilnoj sferi ne zavisi od vremena u gruboj i mentalnoj sferi; a vreme u mentalnoj sferi ne zavisi od vremena u gruboj i suptilnoj sferi. San nije ništa drugo do doživljavanje grubih stvari pomoću suptilnih organa, i svi smo već čuli kako dug i komplikovan san može da se odigra u nezamislivo kratkom trenu onog imaginarnog vremena koje se meri prema kretanju kazaljki na satu.