Poglavlje 8e

So it is that the original whim created the Nothing; and the impressions or the sanskaras preserved that Nothing as the Nothingness, i.e., the Creation and the creatures of Creation; and eventually the opposite impressions will ultimately uproot these impressions and destroy that Nothingness to give realization of Reality.

lako ta prvobitna ćudljiva želja stvara to Ništa; impresije ili sanskare čuvaju to Ništa u vidu Ništavila, tj. Kreacije i tvorevina Kreacije; i na kraju oprečne impresije konačno iskorenjuju ove impresije i razaraju to Ništavilo da bi omogućile spoznaju Stvarnosti .

It was the original whim of God that effected in the absolutely independent God the infinite triune attributes of God the Creator—God the Preserver—God the Destroyer (i.e., Brahma—Vishnu—Mahesh). It is God’s original whim itself that is responsible for bestowing upon God infinite attributes such as the Creator—the Preserver—the Destroyer.

Ta prvobitna ćudljiva Božija želja dovela je u apsolutno nezavisnom Bogu do javljanja beskonačnih trojnih atributa Boga Tvorca – Boga Zaštitnika – Boga Razarača (tj. Brahma-Vishnu-Mahesh). Zbog te Božije prvobitne ćudljive želje Bog je i dobio Božije atribute Tvorca-Zaštitnika-Razarača.

These infinite triune attributes of God consistently force assertion through consistent formation, conservation and dissolution of all things and beings in existence. Even in the everyday life of man and of all creatures in Creation, this infinite triune aspect of God consistently appears to assert through consistent births, procreations (maintaining the preservation) and deaths.

Ovi beskonačni trojni atributi Boga stalno teže da se dokažu kroz dosledno nastajanje, očuvanje i raspadanje svih postojećih stvari i bića. Čak se i u svakodnevnom životu čoveka i drugih stvorenja u Kreaciji stalno javlja ovaj beskonačni trojni aspekt Boga kako bi se potvrdio kroz dosledna rođenja, stvaranja (koja potpomažu očuvanje) i smrti.

The original first word, through the original whim of God, created out of the latent Nothing the latent original first impression of “Who am I?” and this original first impression procreated the latent Nothingness as the original Creation. In turn, the procreation of the Nothingness procreates the impressions which continue to preserve the Nothingness consistently as the original Creation, until eventually this Nothingness is destroyed by opposite impressions through the processes of reincarnation and involution of consciousness, and the final answer of “I am God” is obtained to the first word “Who am I?”

Ta prva izvorna reč je, kroz Božiju prvobitnu ćudljivu želju, iz tog nemanifestovanog Ništa stvorila nemanifestovanu prvu izvornu impresiju tog ˝Ko sam ja?˝, a ta prva izvorna impresija je stvorila nemanifestovano Ništavilo u vidu prvobitne Kreacije, Zauzvrat, nastanak Ništavila dovodi do stvaranja impresija koje dosledno nastavljaju da Čuvaju Ništavilo u vidu prvobitne Kreacije, sve dok oprečne impresije konačno ne unište ovo Ništavilo kroz procese reinkarnacije i involucije svesti, i dok se na prvu reč: ˝Ko sam ja?˝ ne dobije konačni odgovor: ˝Ja sam Bog˝.

It is in accordance with the procreated impressions of the varied individualized conscious assertions of inanimate and animate forms and beings that illusion consistently maintains its apparently infinite and varied stand. It is because of this unfailing and apparently unending chain of varied individualized procreated impressions that the original Creation, originating out of the original whim of God, is consistently preserved, while being concurrently evolved so that every individualized form and being in existence may consciously experience the answers to the first word “Who am I?” as “I am an inanimate thing,” “I am an animate creature,” “I am a rational being,” “I am a man” and “I am a woman.”

To što iluzija dosledno održava, svoje naizgled beskonačno i različito postojanje u skladu je sa stvorenim impresijama raznolikih pojedinačnih svesnih potvrđivanja živih i neživih formi i bića. Zbog ovog neizbežnog i naizgled beskrajnog lanca stvorenih raznolikih individualizovanih impresija, ta prvobitna Kreacija, koja nastaje iz Božije prvobitne ćudljive želje, biva dosledno čuvana, dok se istovremeno razvija kako bi svaka pojedina postojeća forma i biće mogli svesno da dožive odgovore na tu prvu reč: ˝Ko sam ja?˝ kao ˝Ja sam neživa stvar˝, ˝Ja sam živi stvor˝, ˝Ja sam razumno biće˝, ˝Ja sam muškarac˝, i ˝Ja sam žena˝.

For example, when God in the man state, as man, is in sound sleep, and when time and space as the day and the universe of the man have all been apparently destroyed for him, then what is it that every day unfailingly creates his daily morning for him? And again, when man wakes up every day, then what is it that unfailingly creates for him his universe and all the things that are of it and in it? It is the man’s own dormant impressions gathered during the course of the evolution of consciousness, and during the process of reincarnation, that incite his own dormant consciousness during sound sleep to wake him up inadvertently every day, so that the man’s own dormant impressions may have the necessary scope to become exhausted through conscious experiences during his awake state. In this manner the man’s own impressions in the dormant state create for the man his own morning and his own universe every day. Although both the daily morning and the universe of the man were simultaneously created for him by his own dormant impressions, yet both were already handily preserved for him by his own impressions of his life in the everyday awake state, and also through the procreation in his own everyday life of deeper and deeper impressions or sanskaras of the already existing Illusion, or of the original Creation, which sprang from the original whim of God. Eventually, both the morning (or the day) and the universe of that man are destroyed by the man’s own opposite impressions experienced in his sleep state, which are diametrically opposite to the impressions of his awake state.

Na primer, kada se Bog u stanju čoveka, kao čovek, nalazi u dubokom snu i kada za njega naizgled ne postoje ni vreme, ni prostor tj. ni dan, ni ljudski univerzum, šta je onda to što mu svakoga dana nepogrešivo stvara njegovo svakodnevno jutro? A opet, kada se čovek probudi svakoga dana, šta je to što mu. tada nepogrešivo stvara njegov svet i sve stvari koje su iz njega i u njemu? To su čovekove uspavane impresije stečene tokom evolucije svesti i procesa reinkarnacije koje za vreme dubokog sna podstiču njegovu uspavanu svest da ga svaki dan nehotice budi, kako bi čovekove vlastite uspavane impresije dobile neophodan prostor u kome se iscrpljuju kroz svesna iskustva dok je čovek u budnom stanju. Na ovaj način čovekove vlastite umrtvljene impresije svakoga dana stvaraju čoveku njegovo sopstveno jutro i njegov sopstveni svet. Iako su i svakodnevno jutro i ljudski univerzum čoveku stvorile njegove sopstvene umrtvljene impresije, i to svakodnevno jutro i taj ljudski univerzum su za njega već vešto sačuvale njegove sopstvene impresije iz života u svakodnevnom budnom stanju i svakodnevni proces stvaranja sve dubljih impresija ili sanskara već postojeće Iluzije, odnosno prvobitne Kreacije koja je iznikla iz Božije prvobitne ćudljive želje. Na kraju, i jutro (odnosno dan) i svet tog čoveka razaraju njegove oprečne impresije, impresije doživljene u stanju sna, koje su dijametralno suprotne impresijama njegovog budnog stanja.

Hence, in regular unfailing succession, God in the man state as man, consistently asserts Himself as the Creator of His own Creation through the dormant impressions of man; as the Preserver of His own Creation through man’s leading the everyday life in the awake state, procreating the impressions of creation; and as the Destroyer of His own Creation through the opposite impressions of man when he falls asleep and ultimately passes away in the sound sleep state. Every day, finally destroying the very creation as individualized by his consciousness, man once again creates, preserves and destroys the whole creation through the play of impressions. Even through the very being of every thing and of every creature, God consistently asserts His infinite triune attributes as the Creator, the Preserver and the Destroyer.

Stoga, Bog u stanju čoveka, kao čovek, u pravilnom, nepogrešivom sledu dosledno potvrđuje Sebe kao Tvorca svoje sopstvene Kreacije kroz čoveka koji živi svakodnevni život u budnom stanju stvarajući impresije kreacije; i kao Razarača svoje sopstvene Kreacije kroz oprečne impresije čoveka kada zaspi i konačno uroni u stanje dubokog sna. Dok svakoga dana potpuno uništava samu kreaciju koju je individualizovala njegova svest, čovek ponovo stvara, održava i uništava celokupnu kreaciju kroz igru impresija. Čak i kroz samo postojanje svake stvari i svakog stvorenja, Bog dosledno potvrđuje svoje beskonačne trojne atribute kao Tvorac, Zaštitnik i Razarač.

As in the nature of the man state, so also in the nature of every state of God, God consistently asserts directly and indirectly, apparently and really, His infinite triune attributes of Creator, Preserver and Destroyer at one and the same time. Even in the very pulsation of the heart and in the functioning of the lungs, the three aspects of the infinite triune attributes never fail to assert. With every pulsation of the heart, the heart expands, relaxes (in the refractory period) and contracts, simultaneously heralding the advent of the birth of a being on the one hand, and sustaining the life of the being on the other hand, and finally, with the eventual and final contraction, leading to the physical death of the being.

Kako kroz prirodu stanja svojstvenog čoveku, tako i kroz prirodu svakog stanja svojstvenog Bogu, Bog dosledno potvrđuje, direktno i indirektno, prividno i stvarno, svoje beskonačne trojne atribute Tvorca, Zaštitnika i Razarača istovremeno. Ta tri aspekta beskonačnih trojnih odlika se nepogrešivo potvrđuju čak i u samom pulsiranju srca i u radu pluća. Kod svakog otkucaja srca, srce se širi, opušta (u retraktornom periodu) i grči, pri čemu istovremeno, s jedne strane nagoveštava rođenje bića, s druge strane održava život tog bića, i na kraju, u konačnoj, završnoj kontrakciji vodi fizičkoj smrti tog bića.

Thus it is that the triune attributes of God, as God the Creator, God the Preserver and God the Destroyer (Brahma, Vishnu and Mahesh or Shiva), assert independently as well as simultaneously in all things and in every creature and in all beings, in every state of God at every stage in the evolution of consciousness, and on every plane in the involution of consciousness, until eventually the original cosmic Creation, having sustained the ages, cycles and periods, and being preserved by the play of cosmic impressions, is finally destroyed by the play of cosmic opposite impressions of God. This final destruction is generally known as mahapralaya, meaning the “Greatest of the great event of absorption,” when the whole cosmic Creation as Nothingness is absorbed infinitely by the Everything.

Tako se trojne odlike Boga kao Boga Tvorca, Boga Zaštitnika i Boga Razarača (Brahma, Vishnu i Mahesh ili Shiva) nezavisno i istovremeno potvrđuju u svim stvarima i u svakom stvorenju i u svim živim bićima, u svakom stanju Boga, u svakoj fazi evolucije svesti, i na svakom nivou u involuciji svesti, sve dok na kraju ta prvobitna Kreacija, koja je izdržala probu era, ciklusa i perioda i bila sačuvana igrom kosmičkih impresija, konačno ne bude uništena igrom oprečnih kosmičkih impresija samoga Boga. Ovo konačno razaranje je opšte poznato kao mahapralaya, što znači „Najveće od velikih činova uranjanja“, u kome čitava kosmička Kreacija u vidu Ništavila uranja u Sve.

In the process of evolution, unconscious God did obtain full consciousness, not of His original infinite state but of the gross and finite. After all the struggle during the course of evolution, which achieved full consciousness for God, no doubt—at what price was it gained? The cost was the burden of the legacy of impressions accumulated in the gross form—the last medium of association of the evolving consciousness of God—through which full consciousness was completely evolved in the instant that God identified Himself with the human form. Therefore God in the man state is still unaware of His original state despite having gained full consciousness. This unawareness is due to the unwanted (though necessary) burden of the gross impressions still clinging to the full consciousness gained.

U procesu evolucije, nesvesni Bog zaista stiče potpunu svest, ali ne o svom prvobitnom beskonačnom stanju, već o grubom i konačnom. Sva ta silna borba tokom evolucije bez sumnje je donela Bogu punu svest, ali po koju cenu je ta svest stečena? Cena za to je bila nasleđivanje bremena impresija nakupljenih u gruboj formi – poslednjem medijumu sa kojim se evoluirajuća svest Boga spojila, medijumu kroz koji se potpuna svest do kraja razvila onoga trenutka kada je Bog poistovetio Sebe sa ljudskom formom. Stoga je Bog u stanju čoveka još uvek nesvestan Svog prvobitnog stanja uprkos tome što je stekao potpunu svest. Ova nesvesnost je posledica neželjenog (mada neophodnog) bremena grubih impresija koje još uvek čvrsto prijanjaju za stečenu potpunu svest.

The process through which God in the man state struggles to unburden these finite impressions is one which takes place through opposite impressions, and is called the process of reincarnation.19

Proces u kome se Bog u stanju čoveka bori za oslobođenje od bremena konačnih impresija je proces koji se odvija kroz oprečne impresije i naziva se procesom reinkarnacije.

In trying to unburden consciousness from the finite impressions the gross consciousness of God necessarily has to experience these impressions and then exhaust them by innumerable opposite experiences through a series of reincarnations. Experiences opposite by nature are absolutely essential to exhaust the impressions, because  opposite experiences  alone  can shake up the  roots  of thickly set or firmly established varied impressions.

Pokušavajući da se oslobodi bremena konačnih impresija, gruba svest Boga mora neminovno da proživi te impresije i da ih zatim iscrpi kroz brojna oprečna iskustva u nizu reinkarnacija. Da bi se iscrple impresije, apsolutno su neophodna iskustva koja su po svojoj prirodi oprečna, jer jedino oprečne impresije mogu da uzdrmaju korene zbijenih ili čvrsto utemeljenih različitih impresija.

In the process of reincarnation the fully gross-conscious God in man, fortified with fully developed subtle and mental bodies, which are consistently though unconsciously used, must necessarily experience a series of unending chains of varied and innumerable experiences, opposite by nature, in order that the impressions of opposites might be exhausted. These impressions are constantly being imprinted upon, or picked up by, the mental body or the mind of man, and are retained or released by the sub-consciousness in man. When these impressions are released through the sub-consciousness and full consciousness of God in man, as man, he has varied experiences according to the variety and the intensity of the impressions released. Whereas the subtle body of man, which is the seat of energy, energizes these impressions to activate man into committing actions in his everyday life of either the dream or awake state (as the case may be). These actions are also opposite in nature to the varied related opposite impressions.

U procesu reinkarnacije, Bog-u-čoveku koji poseduje potpunu svest o grubom, ojačan potpuno razvijenim suptilnim i mentalnim telom, koje koristi dosledno, mada nesvesno, mora neizostavno da doživi niz beskrajnih lanaca raznolikih i bezbrojnih, po prirodi suprotnih iskustava da bi se iscrple impresije suprotnosti. Ove impresije se neprekidno utiskuju u mentalno telo, odnosno čovekov um, ili ih to mentalno telo, odnosno um sam skuplja, a čovekova podsvest ih ili zadržava, ili oslobađa. Kada se ove impresije oslobađaju kroz podsvest i potpunu svest Boga u čoveku, kao čoveku, on doživljava različita iskustva saobrazno raznolikosti i intenzitetu oslobođenih impresija. Pri svemu tome, suptilno telo čoveka, koje je sedište energije, snabdeva energijom ove impresije da bi podstakle čoveka na aktivnost u svakodnevnom životu, bilo u stanju sna, bilo u budnom stanju (zavisno od datog slučaja). Ove aktivnosti su takođe suprotne po prirodi u odnosu na raznolike oprečne impresije na koje se odnose.

Thus in the man state on the gross plane, although energy and the mind are fully developed and are continually and consistently used, yet they are employed indirectly and unconsciously. When on the planes of Energy (i.e., on the subtle planes), this Energy is divinely and consciously made use of; but on the subtle planes the Mind is made use of indirectly and unconsciously. On the mental planes, when this Mind is made use of divinely and consciously, Energy is only made use of indirectly and unconsciously.[1]

Otuda, u stanju čoveka na grubom nivou, iako su energija i um potpuno razvijeni i upotrebljavaju se neprestano i dosledno, ipak se koriste indirektno i nesvesno. Kada je na nivoima Energije (tj. na suptilnim nivoima), ova Energija se koristi božanski i svesno; međutim, Um se na tim suptilnim nivoima koristi indirektno i nesvesno. Kada se na mentalnim nivoima ovaj Um koristi božanski i svesno, Energija se koristi samo indirektno i nesvesno.[2]

It necessarily follows that while this gross-conscious God in the man state experiences the opposites in the gross world, He reincarnates a number of times, sometimes as a male, sometimes as a female, in the varied castes, creeds, nationalities and colours and in varied different places and continents, always reviewing opposite impressions and exhausting them by experiences of opposites.

Iz ovoga nužno proizilazi sledeće: dok Bog, svestan grubog u stanju čoveka, doživljava suprotnosti u grubom svetu, On se mnogo puta ponovo inkarnira, ponekad kao muškarac, ponekad kao žena, u raznim kastama, verama, narodnostima, sa različitim bojama kože, na raznim mestima i kontinentima, i uvek iznova doživljava oprečne impresije i iscrpljuje ih iskustvima suprotnosti.

It is always through these diverse oppositional impressions and their respective opposed experiences that gross-conscious God in the man state on earth can possibly one day, after millions of rebirths, thin out the thick-set impressions. It is the process of this cycle of so-called deaths and births of human-forms that ultimately urges the consciousness of the gross-conscious God in the man state to involve. This process of involution of consciousness gradually takes shape when the gross impressions gradually grow fainter and scarcer.

Jedino preko ovih različitih oprečnih impresija i njima odgovarajućih oprečnih iskustava Bog, sa svešću o grubom u stanju čoveka na zemlji, ima mogućnost da jednoga dana, nakon više miliona ponovnih rođenja, proredi gusto zbijene impresije. Ovaj proces tog ciklusa takozvanih smrti i rođenja ljudskih formi na kraju nagoni svest Boga, koji u stanju čoveka poseduje svest o grubom, da involuira. Ovaj proces involucije svesti nastaje postepeno, sa postepenim slabljenjem i proređivanjem grubih impresija.

Involution of the consciousness of God in the man state is only possible when the opposite impressions, after a very, very long process, gradually thin out through the process of unfailing reincarnations which leads to the limit of gross impressions.

Involucija svesti Boga u stanju čoveka može da nastupi jedina onda kada se nakon veoma, veoma dugotrajnog procesa ove oprečne impresije postepeno prorede kroz proces neumitnih reinkarnacija koji vodi nestajanju grubih impresija.

When the limit of gross impressions is reached, then the stage is attained where gross-conscious God in the man state gradually becomes dissociated from the gross world as the involution of consciousness begins to infold the consciousness. Simultaneously with the beginning of the involution of consciousness, God in the man state gradually dissociates from experiencing the impressions of the opposites of the gross world.

Kada se grube impresije iscrpe, nastupa faza u kojoj se Bog koji je u stanju čoveka svestan grubog postepeno odvaja od grubog sveta dok involucija svesti počinje da usmerava svest unutra. Istovremeno sa otpočinjanjem involucije svesti, Bog u stanju čoveka postepeno prestaje da proživljava impresije suprotnosti grubog sveta.

It was seen that God attained full consciousness through the process of evolution of consciousness; but the full consciousness gained was a consciousness that was impressioned. In order to wipe the impressions off of the full consciousness gained, the process of reincarnation and the process of involution of consciousness must be followed through.

Osvedočili smo se da je Bog stekao potpunu svest kroz proces evolucije svesti; ali je ta stečena potpuna svest bila svest sa impresijama. Da bi se izbrisale impresije iz te stečene svesti, neophodno je proći kroz proces reinkarnacije i proces involucije svesti.

The process of the evolution of consciousness of God was com pared to the gradual opening of the eyes of man. When man opened his eyes completely it was compared with the end of the evolution of consciousness, because God then had gained full consciousness.

Proces evolucije Božije svesti uporedili smo sa postepenim otvaranjem čovekovih očiju. Sliku kada je čovek širom otvorio svoje oči izjednačili smo sa krajem evolucije svesti, jer je Bog tada stekao potpunu svest.

The process of the reincarnation of God in the man state may be compared with the man completely awake with full consciousness and with eyes wide open, gaining diverse experiences opposite to the impressions he gathered during the years of his life, and which he now actively experiences during the course of his days, forgetting his own self amid the execution of his multifarious activities.

Proces reinkarnacije Boga u stanju čoveka možemo da uporedimo sa čovekom koji je potpuno budan, ima potpunu svest, širom otvorene oči i stiče različita iskustva koja su suprotna u odnosu na impresije koje je nakupio tokom svog života i koje sada aktivno proživljava svakoga dana zaboravljajući svoje sopstveno jastvo dok je zaokupljen svojim raznovrsnim aktivnostima.

Now the urge for the involution of the consciousness of God in the man state may be compared with a man who, having been engrossed in his activities of the day, at last finds time, when the day’s work is practically over, to pay attention to his own self rather than to his activities. Thus urged, man’s attention shifts automatically from external activi ties towards paying proper attention to his own self.

Sada bismo impuls za involucijom svesti Boga u stanju čoveka mogli da uporedimo sa čovekom koji, pošto je bio obuzet svojim dnevnim aktivnostima, konačno pronalazi malo vremena pri kraju svojih dnevnih obaveza da se usredsredi na sebe samog, a ne na svoje aktivnosti. Tako potaknuta, njegova pažnja se na ovaj način automatski pomera sa spoljnih aktivnosti na njegovo jastvo.

Just as full consciousness was evolved in seven different stages, so too, evolved full consciousness is completely involved through the process of involution in seven different stages. These seven stages of involution of consciousness are named “the seven planes of consciousness.” The seventh plane is the seventh and last stage in the process of involution of consciousness where consciousness is completely involved and God consciously realizes His eternal infinite existence. That is, God, Who was originally unconscious, now becomes oblivious of oblivion itself.

Baš kao što potpuna svest u procesu evolucije prolazi kroz sedam različitih faza, tako i razvijena potpuna svest potpuno involuira u procesu involucije prolazeći kroz sedam različitih faza. Ovih sedam faza involucije svesti se nazivaju ˝sedam nivoa svesti˝. Sedmi nivo je sedmi i poslednji stupanj u procesu involucije svesti na kome svest potpuno i do kraja involuira i Bog, koji je prvobitno bio nesvestan, sada zaboravlja i sam zaborav.

These seven stages of gradual involution of the consciousness of God in the man state may be compared with the wide-open eyes of a man, at first gazing straight ahead of him and away from him. Then, in an attempt to behold his own self, he lowers his eyes gradually, shifting them in seven stages, until eventually his range of vision includes his own self.

Ovih sedam faza postepene involucije svesti Boga u stanju čoveka možemo da uporedimo sa širom otvorenim očima čoveka koji u početku netremice gleda pravo ispred sebe, u daljinu. Zatim, pokušavajući da obuhvati pogledom samoga sebe, sedam puta po malo obara pogled, sve dok konačno sam ne dospe u svoje vidno polje.

Through unfailing, numerous reincarnations wherein a limit to gross experiences is reached, and when the gross impressions become faint and almost defunct, the gross consciousness of gross-conscious God in the man state gradually begins to involve,

and God in the state of man is initiated into the process of involution of consciousness.

U procesu mnogobrojnih, neizbežnih reinkarnacija u kojima iskustva grubog sveta dostižu granicu iscrpljivanja, kada grube impresije postanu blede i gotovo neaktivne, ta gruba svest Boga koji je svestan grubog sveta u stanju čoveka postepeno počinje da involuira i Bog u stanju čoveka biva uveden u proces involucije svesti.

At this stage the involving gross consciousness experiences partially the first stage or plane of the subtle world through the medium of the already fully developed subtle body of God in the man state. This is the initial stage before the first plane where the involved gross consciousness of gross-conscious God in the man state obtains the first glimpses of the first plane of the subtle world, and experiences their impressions partially through the gross body and partially through the subtle body. Here both the gross and the subtle senses are simultaneously used.

Na ovom stupnju, involuirajuća gruba svest delimično doživljava prvi stupanj ili nivo suptilnog sveta kroz medijum već potpuno razvijenog suptilnog tela Boga u stanju čoveka. To je početni stupanj pre prvog nivoa na kome involuirana gruba svest Boga koji je svestan grubog sveta u stanju čoveka stiče prve letimične utiske o prvom nivou suptilnog sveta i doživljava svoje impresije delimično preko grubog tela, a delimično preko suptilnog tela. Ovde se i gruba i suptilna čula koriste istovremeno.

This is the stage where God in the man state stands, as it were, on the line of demarcation which delimits the gross world from the subtle world and where the consciousness of God in the man state experiences strange things. With His gross eyes He obtains glimpses of the subtle plane, with His gross ears He hears celestial music of the subtle plane, with His gross nose He enjoys subtle scents. In short, gross-conscious God in the man state, partially on the first plane of the subtle world, experiences subtle impressions with the gross senses.

Ovo je stupanj na kome Bog u stanju čoveka stoji, takoreći, na granici koja deli grubi svet od suptilnog sveta i na kome svest Boga u stanju čoveka doživljava neobične stvari. Svojim fizičkim očima On vidi prizore suptilnog nivoa, Svojim grubim ušima On čuje nebesku muziku suptilnog nivoa, Svojim grubim nosem On uživa u suptilnim mirisima. Ukratko, Bog koji je u stanju čoveka svestan grubog i delimično na prvom nivou suptilnog sveta doživljava suptilne impresije grubim čulima.

With further involution of gross consciousness, gross-conscious God gradually experiences completely the first plane of the subtle world. Now the gross consciousness of God in the man state is no longer gross consciousness, but is subtle consciousness.

Daljnjom involucijom grube svesti, Bog, sa stečenom svešću o grubom, postepeno potpuno doživljava prvi nivo suptilnog sveta. Sada ta gruba svest Boga u stanju čoveka više nije gruba svest, nego suptilna svest.

KARTA IV – EVOLUCIJA I INVOLUCIJA

Subtle-conscious God in the man state gradually becomes conscious of the second plane of the subtle world as the involution progresses on and on to infold consciousness further and further.

Bog koji je u stanju čoveka svestan suptilnog postepeno postaje svestan drugog nivoa suptilnog sveta, paralelno sa involucijom koja sve više i više napreduje da bi svest sve više i više ponirala unutra.

This subtle world is the domain of infinite energy. The infinite and unlimited power, which is an aspect of the infinite trio-nature of God,  when  radiated from unbounded infinity into the finite worlds of illusion, is translated into the finite and manifested in the domain of the subtle world in the form of infinite energy of the subtle world.

Ovaj suptilni svet je područje beskonačne energije. Kada beskonačna i neograničena moć, koja je jedan aspekt beskonačne trostruke prirode Boga, izbije u vidu zračenja iz neograničene beskonačnosti u konačne svetove iluzije, ona se pretvara u konačnu i manifestuje u području suptilnog sveta u obliku beskonačne energije suptilnog sveta.

Thus, in the second plane, God in human-form is subtleconscious, and therefore He is not conscious of the gross body and the mental body—the mind. But God in human-form does work through the gross body and through the mind (the mental body), not directly but on and from the subtle plane.

Otuda je na drugom nivou Bog u ljudskoj formi svestan suptilnog i zbog toga On nije svestan ni grubog tela, ni mentalnog tela – uma. Ali, Bog u ljudskoj formi deluje preko grubog tela i preko uma (mentalnog tela), ne direktno, već na suptilnom nivou i sa suptilnog nivoa.

Therefore even if subtle-conscious God in the man state is unconscious of the gross body and of the mental body, and does not experience directly the gross and mental worlds, still, God in the man state does make use of the gross body (though not directly but from the subtle plane) through various aspects of the gross, and is therefore observed from all outward appearances as an ordinary gross-conscious human-form which eats, drinks, sleeps, sees, feels, hears, and so forth. Similarly, God in the man state, when conscious of the second plane of the subtle world, does use His mental body (i.e., the mind), not directly but through various aspects which give it the outward appearance of being an ordinary gross-conscious human-form having thoughts, desires and emotions.

Prema tome, iako Bog koji je svestan suptilnog u stanju čoveka nije svestan grubog tela, ni mentalnog tela i ne doživljava direktno grubi i mentalni svet, Bog u stanju čoveka ipak upotrebljava grubo telo (ne direktno, nego sa suptilnog nivoa) kroz različite aspekte grubog, i zbog toga ga po svim spoljašnjim obeležjima, opažaju kao običnu ljudsku formu koja ima svest o grubom, jede, pije, spava, gleda, oseća, čuje, itd. Slično tome, kad je Bog u stanju čoveka svestan drugog nivoa suptilnog sveta, On koristi svoje mentalno telo (tj. um), ali ne direktno, već kroz različite aspekte koje mu daju spoljni izgled obične ljudske forme koja ima svest o grubom, misli, želje i emocije.

At this stage, with greater involution of consciousness, subtle-conscious God in the man state on the second plane, gains greater awareness of the infinite energy of the subtle sphere and is now capable of performing tricks or minor miracles of lower degree through the release of this infinite energy, and can demonstrate such powers as converting a dry tree into a green one and vice versa, stopping railway trains and motor cars,  filling a dry well with water, and so forth.

Na ovom stupnju, sa daljnjom involucijom svesti, Bog koji u stanju čoveka na drugom nivou ima svest o suptilnom stiče još veću svesnost o beskonačnoj energiji suptilne sfere i sada je u stanju da pokazuje veštine ili izvodi manja čuda nižeg ranga oslobađanjem ove beskonačne energije, i može da demonstrira moći kao što su pretvaranje sasušenog drveta u olistalo i obratno, zaustavljanje vozova i automobila, punjenje vodom presahlih bunara, itd.

This subtle-conscious God in  the man state on the  second plane experiences the subtle world with the subtle senses of His subtle body. He is now totally not-conscious of the gross world, though from all outward appearances He remains and functions as an ordinary man, eating, sleeping, having feelings of pain and pleasure, and so forth, yet actually His involved consciousness experiences not the gross but the subtle sphere and creates fresh subtle impressions through His subtle senses, which are three in number, with faculties only of seeing, smelling and hearing.

Bog koji u stanju čoveka na drugom nivou ima svest o suptilnom doživljava suptilni svet suptilnim čulima Svog suptilnog tela. On sada uopšte nije svestan grubog sveta, mada po svim spoljnim odlikama On ostaje i funkcioniše kao običan čovek koji jede, spava, oseća bol i zadovoljstvo, itd., dok u stvari njegova iinvoluirana svest ne doživljava grubu nego suptilnu sferu i stvara nove suptilne impresije preko Njegovih suptilnih čula, kojih je tri i koja mu daju samo sposobnost gledanja, mirisanja i slušanja.

Further involution of consciousness makes it possible for God in the man state to experience the third plane of the subtle world. Here subtle consciousness gains greater awareness of the infinite energy of the subtle sphere, and God in the man state experiences greater finite power. In this stage He is capable of performing grand miracles such as giving sight to the blind, restoring limbs to the maimed and sometimes even raising the dead[3] into life. In this state subtle-conscious God in the man state is also capable of experiencing the different planes and worlds of the subtle sphere, just as a gross-conscious human-form is capable of travelling from one continent to another, using the gross vehicles at his disposal.

Daljnja involucija svesti omogućava Bogu u stanju čoveka da doživi treći nivo suptilnog sveta. Ovde suptilna svest stiče još veću svesnost o beskonačnoj energiji suptilne sfere, a Bog u stanju čoveka doživljava veću konačnu moć. Na ovom stupnju, On može da čini velika čuda kao što su vraćanje vida slepima, vraćanje udova sakatima, a ponekad ćak i oživljavanje mrtvih.[4] Na ovom stupnju, Bog u stanju čoveka koji ima svest o suptilnom takođe može da doživljava različite nivoe i svetove suptilne sfere, baš kao što i ljudska forma koja ima svest o grubom može da putuje sa jednog kontinenta na drugi koristeći gruba prevozna sredstva koja su joj na raspolaganju.

The second and third planes of the subtle world are the two major planes which are solely in the domain of the subtle world. The first plane is partially in the domain of the subtle world and partially of the gross world. Similarly the fourth plane is partially of the subtle world and partially of the mental world. For this reason the fourth plane is said to be the threshold of the mental world.

Drugi i treći nivo suptilnog sveta su dva glavna nivoa i isključivo pripadaju domenu suptilnog sveta. Prvi nivo je delimično u domenu suptilnog sveta, a delimično u grubom svetu. Slično tome, četvrti nivo delimično pripada suptilnom svetu, a delimično mentalnom svetu. Zbog toga se kaže da je četvrti nivo prag mentalnog sveta.

Now, with gradual though progressive gain in the involution of the consciousness of subtle-conscious God in the man state, the consciousness of God experiences the fourth plane of the subtle-cum-mental.

Nadalje, kako se involucija svesti Boga koji u stanju čoveka poseduje svest o suptilnom odvija, svest Boga se postepeno, ali sigurno doživljava četvrti nivo suptilnog-sa-mentalnim.

In the fourth plane God in the man state is fully conscious of the subtle body and completely experiences the subtle sphere, and therefore He is completely aware of the subtle nature of the subtle sphere which is infinite energy. This is the very same infinite energy which is the finite aspect in the Nothingness of that infinite and unbounded power of God which was latent in God’s state of the Everything.

Na četvrtom nivou, Bog u stanju čoveka je potpuno svestan suptilnog tela i u potpunosti doživljava suptilnu sferu i zbog toga je On potpuno svestan suptilne prirode suptilne sfere, tj. beskonačne enerigje. To je ona ista beskonačna energija koja je konačni aspekt u Ništavilu koje je proisteklo iz beskonačne i neograničene moći Boga koja je bila nemanifestovana u ovom stanju Boga koje je Sve.


[1] [See also Meher Baba, “Control of Mind over Energy and Matter,” Life at Its Best, ed. Ivy O. Duce (San Francisco: Sufism Reoriented, Inc., 1957), 38. Ed.]

[2] Vidi takođe: Meher Baba, ˝Control of Mind over Energy and Matter˝ (˝Energija i Materija pod kontrolom Uma˝). Life at its Betst, izdala Ivy O. Duce (San Francisco: Sufism Reoriented Inc., 1957), str. 38 Ur.

[3] Those on the third plane of consciousness can only raise the dead of the sub-human species.

[4] Oni koji su na trećem nivou svesti mogu da vrate iz mrtvih samo ona bića koja pripadaju vrstama koje prethode ljudskoj formi.