Poglavlje 8g

Prema tome, sa nestankom ograničenog ega ili „ja“, uma, energije, tela (koje simboliše sreću) i svetova sa svim njihovim spoljašnjim obeležjima, svest koja zauvek ostaje kada se jednom stekne spontano doživljava stanje apsolutne praznine. Na ovom stupnju, Bog u stanju čoveka kao čovek sa potpunom svećšu u vidu nad-svesti biva jedino svestan apsolutne praznine; svest je sada fiksirana i usredsređena na samu „Apsolutnu Prazninu“.

This vacuum is absolute in its entirety; vacuum alone prevails and there is an entire absence of the Nothing as well as of the Everything. This is therefore called the “Divine, Absolute Vacuum,” and it is not born of Illusion, but it is born of Reality.

Ova praznina je apsolutno prazna; postoji samo praznina, ne postoji ni Ništa ni Sve. Stoga se to naziva „Božanskom, Apsolutnom Prazninom“ koja ne nastaje iz Iluzije već iz Stvarnosti.

This state of divine vacuum prevails just at the instant when the Nothing disappears or vanishes and just immediately before the Everything fills in that vacuum to give conscious experience of the reality of the “I am God” state.

Ovo stanje božanske praznine nastaje upravo u trenutku kada Ništa nestaje ili iščezava, neposredno pre nego što Sve ispuni tu apsolutnu prazninu omogućujući time svesno iskustvo stvarnosti stanja „Ja sam Bog“.

This is the first stage of fana where all that is of the Nothing vanishes completely and where the super-consciousness is focussed only on absolute vacuum, which now prevails as it prevails eternally in the original God-Is state of God in original, divine sound sleep.

Ovo je prvi stupanj fane na kome potpuno iščezava sve što potiče od Ničega i na kome je nad-svest usredsređena samo na apsolutnu prazninu koja sada preovladava kao što večno preovladava u izvornom stanju Bog-Jeste Boga u prvobitnom, božanskom dubokom snu.

Therefore, in the first stage of fana the consciousness of God, in the man state as man, is not of the limited self or ego or “I,” mind, energy, body and worlds, nor is the consciousness even of God or of the unlimited Self or Ego or “I,” universal mind, unbounded energy, universal body and universes; because, in this first stage of fana only the consciousness of absolute vacuum prevails. This vacuum is also divine; it is not of Illusion but it is of Reality. In this first stage of fana the super-consciousness of God, in the man state as man, experiences the “passing-away-in” the absolute vacuum state of the original God-Is state, and is thus conscious now only of absolute vacuum.

Dakle, na prvom stupnju fane, Svest Boga u stanju čoveka kao čoveka nije svest o ograničenom jastvu ili egu ili „ja“, umu, energiji, telu i svetovima, čak nije ni svest o Bogu ili neograničenom Jastvu ili Egu ili „Ja“, sveopštem umu, neograničenoj energiji, sveopštem telu i univerzumu, zato što na ovom prvom stupnju fane vlada jedino svest o apsolutnoj praznini. Ova praznina je takođe božanska; ona ne potiče od Iluzije, već od Stvarnosti. Na ovom prvom stupnju fane, nad-svest Boga u stanju čoveka kao čoveka doživljava „iščezavanje u“ stanju apsolutne izvornog stanja Bog-Jeste, i stoga je sada svesna jedino apsolutne praznine.

As has already been said, this same absolute vacuum state is also established in the everyday sound sleep state of a normal man where the limited ego or “I,” mind, energy, body and the worlds also vanish and the consciousness gained remains dormant.

Kao što je već rečeno, ovo isto stanje apsolutne praznine svakodnevno nastaje kod normalnog čoveka u stanju dubokog sna u kome ograničeni ego ili „ja“, um, energija, telo i svetovi takođe iščezavaju, a stečena svest biva umrtvljena.

The only difference, which truly makes a world of difference, between the absolute vacuum state of the everyday sound sleep state of man and the experience of the absolute vacuum in the first stage of fana is, that although the same absolute vacuum is established also in fana, yet in fana the consciousness no longer remains dormant. In this stage it is fully and completely matured consciousness, now actually experiencing the very same absolute vacuum state as the original state of God.

Jedina, ali uistinu ogomna razlika između stanja apsolutne praznine čovekovog svakodnevnog stanja dubokog sna i iskustva apsolutne praznine na prvom stupnju fane je u tome što i pored toga što to jeste ta ista apsolutna praznina koja nastaje i u fani, u fani ta svest više nije umrtvljena. Na ovom stupnju je to potpuno i do kraja razvijena svest koja sada zapravo doživljava upravo to isto stanje apsolutne praznine kao prvobitno stanje Boga.

The experience of the first stage of fana is of the nirvana state.

Istustvo prvog stupnja fane je stanje nirvane.

Nirvana is that state where apparently “God Is Not.” This is the only state where “God Is Not” and “Consciousness Is.” This experience of the first stage of fana is what Buddha emphasized, but later on it was misinterpreted as Buddha having emphasized that there was no God. The reality, however, is that God Is; but in the absolute vacuum state of the first stage of fana only consciousness remains, experiencing absolute vacuum.

Nirvana je ono stanje u kome naizgled „Bog Nije“. Ovo je jedino stanje u kome „Bog Nije“, a „Svest Jeste“. Buddha je naglašavao značaj ovog iskustva prvog stupnja fane, ali je kasnije to pogrešno tumačeno kao da je Buddha isticao da Bog ne postoji. Bilo kako bilo, istina je da Bog Jeste; ali u stanju apsolutne praznine prvog stupnja fane, postoji samo svest koja doživljava apsoltnu prazninu.

As it can never happen for God not to exist, in the state of nirvana God plays the part of consciousness itself, which consciousness is sometimes termed super-consciousness or mahachaitanya.

Pošto nikada ne može biti da Bog ne postoji, u stanju nirvane Bog je sama ta svest koja se ponekad naziva nad-svešću ili mahachaitanyom.

The second stage of fana follows this nirvana state and the “I am God” state is experienced consciously.

Nakon stanja nirvane sledi drugi stupanj fane, a stanje „Ja sam Bog“ se doživljava svesno.

However, it is only in some cases that the first stage of fana is immediately followed by the second stage of fana called “fana-fillah” where the annihilated false and limited ego or “I” is replaced by the real and infinite, unlimited “I” on which the super-consciousness now becomes automatically focussed. Simultaneously the absolute vacuum is automatically filled by the experience of the Infinite.

Međutim, samo u nekim slučajevima neposredno nakon prvog stupnja fane nastupa drugi stupanj fane nazvan „fana-fillah“, na kome poništeni, nestvarni i ograničeni ego, odnosno „ja“ biva zamenjen stvarnim i beskonačnim „Ja“ na koje se sada nad-svest automatski usredsređuje. Istovremeno, apsolutnu prazninu automatski ispunjava iskustvo Boga.

The super-consciousness of God in the man state, as man, now fixed and focussed on the unlimited “I,” spontaneously identifies man with God the Infinite. Simultaneously with the identification, the super-consciousness of God the Infinite experiences the “I am God” state. This is the Goal.

Ta nad-svest Boga u stanju čoveka, kao čoveka, koja je sada usredsređena i fokusirana na neograničeno „Ja“, spontano poistovećuje čoveka sa Beskonačnim Bogom. Istovremeno sa poistovećenjem, ta nad-svest Beskonačnog Boga doživljava stanje „Ja sam Bog“. To je Cilj.

Attainment of the Goal is to attain the nirvikalpa samadhi.[1]

Dostići Cilj znači dostići nirvakalpa samadhi.[2]

Just as man goes to sleep every night and must wake up every day in the state of man, so also when one goes into divine sleep one must wake up in the Divine. Similarly the first stage of fana is the sound sleep state with full consciousness, and the second stage of fana which is fana-fillah is the state of awakening in God as God.

Baš kao što čovek svake večeri odlazi na spavanje i mora svakog dana da se probudi u stanju čoveka, tako isto kada neko urone u božanski san , on se budi u Božanskom. Slično tome, prvi stupanj fane je stanje dubokog sna sa potpunom svešću, a drugi stupanj fane, odnosno fana-fillah je stanje buđenja u Bogu kao Bog.

When the first stage of fana is immediately followed by the second stage of fana-fillah,20 in some cases the consciousness of the limited “I,” “self,” mind, energy, body and the worlds does not come back; but the consciousness, now as super-consciousness, of the unlimited “I” only exists as identified with the universal Self, God. The super-consciousness now experiences the “I am God,” “Aham Brahmasmi” or “Anal Haqq” state. This is the experience of nirvikalpa samadhi, meaning thereby “Undoubtedly I am God.” This is experienced because in fana-fillah the  atma consciously merges completely in Paramatma, or in fana-fillah the soul achieves complete union with the Over-Soul.

Kada nakon prvog stupnja fane neposredno usledi drugi stupanj „fana-fillah„, u nekim slučajevima se svest o ograničenom „ja“, „jastvu“, umu, energiji, telu i svetovima ne vraća; u tom slučaju postoji samo svest, sada kao nad-svest o neograničenom „Ja“ poistovećenim sa sveopštim Jastvom, sa Bogom. Nad-svest sada doživljava stanje „Ja sam Bog“, „Aham Brahmasmi“ ili stanje „Anal Haqq„. Ovo je stanje nirvakalpa samadhija koje znači „Nesumnjivo, Ja sam Bog“. Ovo se doživljava zbog toga što u fana-fillahu duša postiže potpuno jedinstvo sa Najvišim Jastvom.

This experience is the Goal and it was attained only after the evolution of the consciousness, latent in the Nothing, took place when the latent finite Nothing manifested as infinite Nothingness. The evolved consciousness, while infinitely entangling itself in the field of the Nothingness, experienced this false and finite Nothingness as real and infinite. Ultimately, when this consciousness involved, it could gradually experience the infinite falsity of the infinitely false Nothingness, and eventually realize the infinite reality of the God-the-Infinite as the Everything beyond doubt and beyond limitations and as eternal existence in the “I am God” state of fana-fillah.

Ovo iskustvo je Cilj koji se ostvaruje tek nakon evolucije svesti, koja je u ničemu bila nemanifestovana, onda kada se nemanifestovano, konačno Ništa manifestuje u vidu beskonačnog Ništavila. Dok se razvijena svest beskonačno upliće u Ništavilo, ona doživljava ono nestvarno i konačno Ništavilo kao stvarno i beskonačno. I na kraju, kada ova svest involuira, ona može postepeno da doživi beskonačnu nestvarnost beskonačno nestvarnog Ništavila i najzad spozna, bez sumnji i ograničenja, beskonačnu stvarnost Beskonačnog Boga kao Sve i kao večno postojanje u stanju „Ja sam Bog“ fana-fillaha.

This fana-fillah is the goal where the “I am God” state is experienced, for example, by those persons who are called “Majzoobs” (one being overpowered by God, or one whom God controls). These persons are also known as “Brahmi Bhoots.” In this state one constantly, continually and consciously experiences the “I am God” state together with the continued and conscious experience of the infinite trio-nature of God, sat-chit-anand (i.e., infinite power, infinite knowledge and infinite bliss), as one’s own infinite nature.

Fana-fillah je cilj u kome stanje „Ja sam Bog“ doživljavaju, na primer, one osobe koje nazivaju „Majzoobima“ (oni koji su poneti Bogom, ili oni kojima Bog upravlja). Ove osobe su takođe poznate i kao „Brahmi Bhooti„. U ovom stanju, osoba stalno neprekidno i svesno doživljava stanje „Ja sam Bog“ uporedo sa kontinuiranim i svesnim doživljavanjem beskonačne trostruke prirode Boga, sat-chit-ananda (tj. beskonačne moći, beskonačnog znanja i beskonačnog blaženstva) kao svoje sopstvene beskonačne prirode).

So it is that self-conscious God, in the man state as man in the seventh plane, is now fully conscious of Self as infinite and eternal. He is now also conscious of the source of energy and mind which were nothing but the finite aspects of His own infinite power and infinite knowledge, which He experiences now, while being continually in infinite bliss.

Tako je Bog koji je u stanju čoveka kao čovek na sedmom nivou svestan Jastva sada potpuno svestan Jastva kao beskonanog i večnog. On je sada takođe svestan izvora energije i uma koji nisu bili ništa drugo do beskonačni aspekti Njegove sopstvene beskonačne moći i beksonačnog znanja koje On sada doživljava dok je stalno u beskonačnom blaženstvu.

In His travail to gain Self-consciousness, the indivisible, eternal God, unconscious of His infinite state, gathered and experienced innumerable diverse impressions, and all the while associated Himself with finite and  ephemeral existences, unfurling  the gross, subtle and mental worlds, while evolving gross consciousness of the gross world and while involving consciousness of the subtle and mental planes of the subtle and mental worlds. The final involution of the consciousness of God culminated in conscious realization of His Self in His infinite state.

U svojim mukotrpnim naporima da stekne svest o Jastvu, taj nedeljivi večni Bog koji je bio nesvestan Svog beskonačnog stanja, skupljao je i proživljavao brojne različite impresije i sve vreme se poistovećivao sa konačnim i prolaznim postojanjima razvijajući tako grubi, suptilni i mentalni svet u evoluciji grube svesti i grubog sveta i involuciji svesti suptilnog i mentalnog nivoa suptilnog i mentalnog sveta. Krajnja involucija svesti Boga kulminirala je u svesnoj spoznaji Njegovog Jastva u Njegovom beskonačnom stanju.

Consequently when  the consciousness of God gained  consciousness of Self and experienced infinite power, knowledge and bliss, God realized that He exists eternally in infinite bliss and that all through the travail of gaining Self-consciousness, the impressions, experiences and associations and dissociations of the gross, subtle and mental bodies and worlds were of the Nothing and were but vacant dreams. He realized, too, that identification with gross bodies, creatures and human beings, and all experiences of the three worlds and the six planes with all of their paraphernalia, had their relative existences sustained and maintained as long as His onsciousness was immature. Maturity was only attained in the seventh plane with consciousness fully involved. This led God to realize His Self, or made God fully conscious of God-realization. In other words, God’s own infinite state was consciously realized by God Himself when He attained the “I am God” state.[3]

Prema tome, kada je svest Boga stekla svest o Jastvu i iskusila beskonačnu moć, znanje i blaženstvo, Bog je spoznao da postoji večno u beskonačnom blaženstvu i da su, kroz sve muke kroz koje je prolazio da bi stekao svest o Jastvu, sve impresije, sva iskustva, spajanja i odvajanja od grubih, suptilnih i mentalnih tela i svetova proisticala iz Ničega i bili samo ništavni snovi. Isto tako, spoznano je da su poistovećenja sa grubim telima, stvorenjima i ljudskim bićima, i sva iskustva tri sveta i šest nivoa sa svim njihovim obeležjima bili podržavani i održavani u svom relativnom postojanju onoliko dugo koliko je Njegova svest bila nezrela. Zrelost je dostignuta tek na sedmom nivou uz potpuno involuiranu svest. To je dovelo Boga do spoznaje Sopstvenog Jastva, odnosno, učinilo je Boga potpuno svesnim Bogoostvarenja. Drugim rečima, Sam Bog je svesno spoznao beskonačno stanje Samoga Boga kada je dostigao stanje „Ja sam Bog“.[4]

In other words, God first goes through the becoming process in the gross; that is, in the gross, God becomes the body of anna bhuvan (gross sphere). Then in the subtle He becomes the energy of pran bhuvan (subtle sphere). Then in the mental He becomes the mind of mano bhuvan (mental sphere). Beyond this in vidnyan, God becomes God—that which He was and is and always will be. Therefore God, Who was originally unconscious, now becomes oblivious of oblivion itself and gets the real and final answer to His original First Word—“Who am I?”—as “I am God.” Thus in the gross, subtle and mental spheres God becomes actually what He really is not; and in vidnyan He becomes actually what He really is. Originally God was God; now God has become God.

Drugim rečima, Bog prvo prolazi kroz proces nastajanja u grubom; odnosno, Bog u grubom postaje telo anna bhuvana (gruba sfera). Zatim, u suptilnom postaje energija pran bhuvana (suptilna sfera). Potom u mentalnom postaje um mana bhuvana (mentalna sfera). Izvan ovoga, u vidnyanu, Bog postaje Bog – onaj koji je bio, koji jeste i koji će zauvek biti. Stoga, prvobitno nesvesni Bog sada zaboravlja sam zaborav i dobija istinski i konačni odgovor na svoju prvobitnu reč „Ko sam ja?“, a to je „Ja sam Bog“. Tako Bog u gruboj, suptilnoj i mentalnoj sferi zapravo postaje ono što On uistinu nije; a u vidnyanu On zapravo postaje ono što uistinu jeste. Prvobitno je Bog bio Bog; sada je Bog postao Bog.

Just because God, after “passing-away-in” His original state of absolute vacuum in the first stage of fana, realizes His own infinite state of “I am God” in the second stage of fana, this fana (i.e., fana-fillah) becomes and is the goal.

Samo zbog togo što zbog „nestajanja u“ Svom izvornom stanju apsolutne praznine na prvom stupnju fane, Bog spoznaje Svoje sopstveno beskonačno stanje „Ja sam Bog“, na drugom stupnju fane, ta fana (tj. fana-fillah) postaje i jeste cilj.

Attainment of this goal means the end of the First Divine Journey, which began with gnosis and which ended, after traversing all planes of consciousness, in deification.

Ostvarenje ovog cilja označava kraj Prvog Božanskog Putovanja koje je otpočelo gnozom i koje se, nakon prolaska kroz sve nivoe svesti, završilo deifikacijom.

The second stage of fana is deification which means man has become God. Man now is God and experiences God’s knowledge, God’s powers and God’s bliss; but this is not “Perfection” as yet, although it is the goal. At the second stage of fana or the fana-fillah, which is the end of the first divine journey, man has entered God and thus has become God, but has not yet entered God’s life. Man at the end of the first divine journey simply realizes that he is God and simply experiences the “I am God” state together with the experiences of infinitepower, knowledge and bliss, and enjoys the state of infinite bliss.

Drugi stupanj fane je deifikacija, što znači da je čovek postao Bog. Čovek je sada Bog i doživljava Božije znanje, Božiju moć i Božije blaženstvo; ali ovo, iako jeste cilj, još uvek nije „Savršenstvo“. Na drugom stupnju fane, odnosno u fani-fillaf, koja predstavlja kraj prvog božanskog putovanja, čovek je stupio u Boga i stoga postao Bog, ali još nije stupio u Božji život. Na kraju prvog božanskog putovanja, čovek jednostavno spoznaje da je on Bog i jednostavno doživljava stanje „Ja sam Bog“ zajedno sa iskustvom beskonačne moći, znanja i blaženstva i uživa u stanju beskonačnog blaženstva.

After the Goal is attained at the end of the first divine journey, but very rarely however, God as man, now in the God state, can leave infinite bliss and come down to normal consciousness from the super-conscious “I am God” state and begin to experience the state of baqa, thus entering the second divine journey.

Kada je na kraju prvog božanskog putovanja Cilj ostvaen, što se dešava izuzetno retko, Bog kao čovek, sada u stanju Boga, može da napusti beskonačno blaženstvo i da se iz „Ja sam Bog“ stanja nad.svesti spusti u normalnu svest i počne da doživljava stanje baqa, otpočinjući time Drugo Božansko Putovanje.

The Sufi term “baqa” means “abiding-in.”21

Sufijski termin baqa znači „prebivati u“.

To come down to normal consciousness from the super-conscious “I am God” state and to experience the “abiding-in” God state would mean getting established in the very life of God. Thus in baqa the life of God in a human being is established. This means that in baqa man establishes himself as God consciously. This consciousness is called “sulukiyat” or the normal consciousness of being “established in the life of God.” Distinct from this is the majzoobiyat or “being drowned or absorbed by infinite bliss” in the state of “I am God.” Accordingly, God as man, experiencing the state of baqa, is called the real “Salik” in Sufi terminology. This baqa of Reality and Divinity is called “baqa-billah.” In Vedanta it is known as “atmapratisthapana.”

Spustiti se iz „Ja sam Bog“ stanja nad-svesti u normalnu svest i doživljava stanje „prebivanja u“ Bogu znači postati čvrsto utemeljen u samom životu Boga. Otuda je u baqi život Boga utemeljen u ljudskom biću. To znači da se u baqi čovek svesno utemeljuje kao Bog. Ova svest se naziva „sulukiyatom“ ili normalnom svešću o „utemeljenosti u životu Boga“. Od ovoga se razlikuje majzoobiyat ili „utapanje ili uranjanje u beskonačno blaženstvo“ u stanju „Ja sam Bog“. Otuda se Bog kao čovek koji doživljava stanje baqa u sufijskoj terminologiji naziva stvarnim „Salikom“. Ova baqa Stvarnosti i Božanstva naziva se „baqa-billah“. U vedanti je znan kao „atmapratishapana„.

The Salik not only  experiences  infinite  power  and infinite knowledge while in infinite bliss, as in majzoobiyat, but, now being the Salik, He consciously accumulates all the infinite power, infinite knowledge and infinite bliss while being established in the life of God with the normal consciousness of His sulukiyat.

Salik ne doživljava samo beskonačnu moć i beskonačno znanje dok je u beskonačnom blaženstvu, kao u majzoobiyatu, već On, budući da je sada Salik, svesno akomulira svu beskonačnu moć, beskonačno znanje i beskonačno blaženstvo dok je utemeljen u životu Boga sa normalnom svešću Svog sulukiyata.

But before finally and really “passing-away-in” the reality of the ultimate fana-fillah state with full consciousness completely matured, and before getting established in the final baqa-billah of Divinity, generally speaking in terms of Illusion, there are as many individualized experiences of fana-baqa as there are varied and innumerable species and states of life in Creation.

Ali, pre konačnog i istinskog „nestajanja u“ stvarnosti konačnog fana-fillah stanja sa potpunom svešću koja je sasvim sazrela, i pre konačnog utemeljivanja u baqa-billahu Božanstva, uopšteno govoreći sa stanovišta Iluzije, postoji toliko mnogo individualnih iskustava fana-fillaha koliko ima različitih i bezbrojnih vrsta i stanja života u Kreaciji.

Nevertheless, three fundamental types of fana-baqa include all the individualized experiences of fana-baqa.

Pa ipak, tri osnovna tipa fane-baqe obuhvataju sva individualna iskustva fana-baqe.

The first of the three fundamental types is the rudimentary. This type is the fana-baqa of the phenomenal, false life in Illusion experienced by all who, daily “passing-away-in” fana, gain baqa to “abide-in” Illusion every day. This rudimentary fana-baqa of the ordinary phenomenal, false life is composed of the ordinary sound sleep state and the ordinary awake state.

Prvi od tri osnovna tipa je rudimentarni tip. Ovaj tip je fana-baqa pojavnog, nestvarnog života u Iluziji koji proživljavaju svi koji svakodnevno „nestajući u“ fani postižu baqu da bi svakoga dana „prebivali u“ Iluziji. Ova rudimentarna fana-baqa običnog, pojavnog, nestvarnog života sastoji se od običnog stanja dubokog sna i običnog budnog stanja.

As stated before, even when one with all of the impressions of Illusion “passes-away-in” sound sleep, the same original divine absolute vacuum of the God-Is state is established, where never anything existed and where nothing ever exists except the one infinite and only Reality as the Everything, which is called the Infinitude of God in His God-Is state. When the impressions of Illusion, with which one goes to sleep, wake one up, one abides in Illusion itself in the awake state and establishes everyday life in Illusion.

Kao što je već ranije izneto, čak i kada neko sa svim impresijama Iluzije „nestane u“ dubokom snu, dolazi do uspostavljanja one iste prvobitne božanske apsolutne praznine stanja Bog-Jeste u kojoj nikada ništa nije postojalo i u kojoj nikada ništa ne postoji, osim te jedne, beskonačne i jedine Stvarnosti koja je Sve i koju nazivamo Beskonačnošću Boga u njegovom stanju Bog Jeste. Kada impresije Iluzije sa kojima neka osoba odlazi u san probude tu osobu, ona u budnom stanju prebiva u samoj Iluziji i uspostavlja svakodnevni život u Iluziji.

Accordingly, in everyday life, when one goes into sound sleep, fana is established as one daily “passes-away-in” the original God state without consciousness. And when one wakes up daily, baqa is gained to “abide-in” the everyday life of Illusion, as long as sound sleep does not overpower and drag one, once again, into the state of the daily fana which is the One’s original, divine state of absolute vacuum.

Prema tome, kada u svakodnevnom životu neka osoba uroni u duboki san, uspostavlja se fana dok ta osoba svakodnevno „nestaje u“ prvobitnom stanju Boga u kome nema svesti. Kada se ta osoba svakoga dana budi, ostvaruje se baqa kako bi „prebivala u“ svakodnevnom životu Iluzije, sve dotle dok duboki san ne savlada tu osobu i ne odvuče je još jednom u stanje svakodnevne fane koja je Božije prvobitno božansko stanje apsolutne praznine.

The second type of fana-baqa is of the planes on the Path towards attainment of the goal and differs from the rudimentary type of the ordinary phenomenal, false life in Illusion, although this second type of fana-baqa of the planes is also illusion.

Drugi tipa fana-baqe pripada nivoima na Putu prema ostvarenju cilja i razlikuje se od rudimentarnog tipa običnog pojavnog, nestvarnog života u Iluziji, mada je i ovaj drugi tipa fana-baqe koji se odnosi na određene nivoe takođe iluzija.

In every plane, from the first through the sixth plane on the path, the full consciousness evolved is being gradually withdrawn inwards or involved. Hence the fana-baqa of the planes is in accordance with the impressions impregnating the involving consciousness and differs from the first type of rudimentary fana-baqa of the impressioned consciousness that is fully evolved or is still in the process of evolution.

Na svakom nivou, od prvog do šestog nivoa na putu, razvijena potpuna svest se postepeno okreće prema unutra, odnosno involuira. Stoga je fana-baqa određenih nivoa u skladu sa impresijama koje prožimaju involuirajuću svest i razlikuje se od prvog tipa rudimentarne fana-baqe one svesti koja je pod uticajem impresija i koja je potpuno evoluirala ili je još u procesu evolucije.

Every plane on the path towards the goal of fana-fillah has its fana-baqa while the fully evolved consciousness is being gradually involved in conjunction with progressive advancement in the planes.

Svaki nivo na putu prema cilju fana-fillaha ostvaruje svoju fanu-baqu, dok potpuno evoluirana svest postepenu involuira zajedno sa progresivnim napretkom kroz nivoe.

But the  generalized meaning of the Sufi term “fana” is the “passing-away-in” the absolute vacuum of the original God-Is state. Therefore, whether the fana is of the rudimentary type of the ordinary phenomenal, false life or of the second type of the planes on the path, it does not make any difference at all. In both types the fana (“passing-away-in”) is fundamentally the same, for daily in the sound sleep state the impressioned consciousness, in both cases, “passes-away-in” the same state of absolute vacuum, regardless of all the differences in the types of impressions of Illusion.

Međutim, uopšteno značenje sufijskog termina „fana“ je „nestajanje u“ apsolutnoj praznini izvornog stanja Bog-Jeste. Stoga uopšte nije bitno da li je fana rudimentarnog tipa onog običnog, pojavnog, nestvarnog života, ili je onog drugog tipa koji pripada nivoima na putu. Fana („nestajanje u“) je kod oba tipa u osnovi ista, jer u oba slučaja, u svakodnevnom stanju dubokog sna, svest sa impresijama „nestaje u“ istom stanju apsolutne praznine, bez obzira na sve razlike u vrstama impresija Iluzije.

Although the fana is always the same in both the evolving consciousness and the involving consciousness, yet it is the type of impressions of Illusion with which the consciousness is impregnated, while abiding in Illusion during the awake state, that really matters, and that does create the differentiation when “passing-away-in” the sound sleep state or in the state of fana.

Iako je fana uvek ista, i kod svesti koja evoluira i kod svesti koja involuira, ono što je uistinu važno, i što zaista tvori razliku između „nestajanja u“ stanju dubokog sna i u stanju fane, je tip impresija Iluzije koje prožimaju svest dok prebiva u Iluziji za vreme budnog stanja.

For example, the fana of an animal or a creature in the sound sleep state “passing-away-in” the absolute vacuum, with its own particular impressions of Illusion, differs completely from the fana of a human being in the sound sleep state “passing-away-in” the absolute vacuum with his own particular impressions of Illusion. Similarly, the impressions of Illusion of an ordinary human being will be quite different from the impressions of Illusion of a human being in the planes of the path.

Na primer, fana neke životinje ili nekog stvorenja u stanju dubokog sna koje „nestaje u“ apsolutnoj praznini sa svojim sopstvenim, karakterističnim impresijama Iluzije potpuno se razlikuje od fane ljudskog bića koje u stanju dubokog sna „nestaje u“ apsolutnoj praznini sa svojim sopstvenim, za njega karakterističnim impresijama Iluzije. Slično tome, impresije Iluzije običnog ljudskog bića potpuno se razlikuju od impresija Iluzije ljudskog bića koje je na nekom od nivoa na stazi.

In all cases, though the different types of fana remain always as fana, yet the different impressions impregnating individual consciousness in the baqa of the awake state give rise to the individualized fana of each and all species and states of life in Creation.

U svim slučajevima, iako različiti tipovi fane uvek ostaju fana, ipak različite impresije koje prožimaju nečiju svest u baqi budnog stanja dovode do pojedinačnih fana svake pojedinačne i svih vrsta i stanja života u kreaciji.

In contrast with that, when the baqa of the individualized life is gained in the awake state after the sound sleep state of fana, the baqa, which in Sufi terms means “abiding-in,” establishes in Illusion the everyday individualized life of Illusion in accordance with the predominant impressions with which the individualized life had “passed away” from the variety of impressions of Illusion in the state of its individualized fana, in the sound sleep state. As such, every individualized baqa completely differs from every other baqa, because when this individualized baqa is gained in the awake state, the impressions of the impressioned consciousness of every individualized life are solely responsible for establishing in Illusion the individualized life of Illusion.

Nasuprot tome, kada se baqa individualizovanog života ostvari u budnom stanju nakon stanja dubokog sna fane, baqa, koja u sufijskoj terminologiji označava „prebivanje u“, utemeljuje u Iluziji svakodnevni individualizovani život Iluzije shodno dominirajućim impresijama sa kojima je individualizovani život bio „nestao“ iz mnoštva impresija Iluzije uranjajući u stanje individualizovane fane u stanju dubokog sna. Kao takva, svaka individualizovana baqa se potpuno razlikuje od svake druge baqe, jer, kada se ova individualizovana baqa ostvari u budnom stanju, impresije svesti koja je prožeta impresijama svakog individualizovanog života su te koje dovode do utemeljivanja individualizovanog života Iluzije u Iluziji.

Hence it is that in regular, unfailing succession the fana of Illusion in the sound sleep state is invariably followed by the baqa of Illusion in the awake state, which in turn gets lost in the inevitable fana only to alternate and re-establish again and again—day after day, year after year, and life after life—irrespective of whether this fana or baqa is of the ordinary, phenomenal false life or is of the planes on the Path. It is never stable as long as it is of the Illusion.

Iz toga sledi da fana Iluzije u stanju dubokog sna u pravilnom, nepogrešivom nizu uvek prati baqa Iluzije u budnom stanju koja se, zauzvrat, gubi u neizbežnoj fani da bi se u naizmeničnom nizu ponovo utemeljivala – iz dana u dan, iz godine u godinu, iz života u život – bez obzira na to da li je to fana ili baqa običnog, pojavnog, nestvarnog života, ili je to fana ili baqa nivoa na Putu. Ona nikada nije stabilna sve dotle dok potiče od Iluzije.

As long as individualized life does not really and finally “pass-away-in” the fana-fillah of Reality and become established in the abiding baqa-billah of Divinity, it is obvious that there are bound to be innumerable and diverse types and groups of fana-baqa of Illusion in accordance with the persisting impressions that consistently impress the evolving and the involving consciousness of individualized life in baqa.

Sve dotle dok individualizovani život stvarno i konačno ne „nestane u“ fana-fillahu Stvarnosti i ne utemelji se u baqa-billahu Božanstva, očigledno je da će morati da postoje bezbrojni i različiti tipovi i grupe fana-baqa Iluzije, saobrazno upornoopstajućim impresijama koje se urezuju u evoluirajuću i involuirajuću svest individualizovanog života u baqi.

In every plane also, from the first through the sixth plane of involving consciousness, there is bound to be a particular type of baqa for each of the six planes, in accordance with the particular impressions of the Illusion of each plane.

Isto tako, na svakom nivou, počev od prvog pa sve do šestog nivoa involuirajuće svesti, postoji karakteristični tip baqe za svaki od pest nivoa, saobrazno karakterističnim impresijama Iluzije na svakom od tih nivoa.

When a man is said to be on the first plane his fully evolved consciousness is beginning to involve, and his full consciousness remains focussed on the first plane of the subtle sphere, because the impressions of the first plane consistently impregnating his involving consciousness make him abide in the first plane and lead him to experience the illusion of this plane. Even though the gross body of the man on the first plane is exactly like the gross body of a man not on the first plane, and though the man on the first plane also sleeps and wakes up exactly like an ordinary man of the everyday phenomenal, false life, yet, because his involving consciousness is directly focussed on the first plane, he “passes-away-in” the sound sleep state of the first plane fana with the impressions of the illusion of the first plane, and wakes up daily to get established in the first plane baqa to “abide-in” the first plane, and to experience the impressions of that plane.

Kada se kaže da je čovek na prvom nivou, njegova potpuno evoluirana svest počinje da involuira. Njegova potpuna svest ostaje usredsređena na prvi nivo suptilne sfere zato što, zbog impresija prvog nivoa koje dosledno prožimaju njegovu involuirajuću svest, on boravi na prvom nivou i doživljava iluziju ovog nivoa. Iako grubo telo čoveka na prvom nivou u potpunosti liči na grubo telo čoveka koji nije na prvom nivou, i mada čovek na prvom nivou takođe spava i budi se potpuno isto kao i običan čovek u svakodnevnom, pojavnom nestvarnom životu, on ipak, zbog direkte usredsređenosti njegove involuirajuće svesti na prvi nivo, „nestaje u“ stanju dubokog sna fane prvog nivoa zajedno sa impresijama iluzije prvog nivoa, i svakodnevno se budi da bi se utemeljio u baqi prvog nivoa i „prebivao na“ prvom nivou i proživeo impresije tog nivoa.

The difference between the fana-baqa of the man who enters the planes of the path and of the man who is not on the planes of the path is that the former can be likened to a man who, after living for many years in a certain place, severs all of his past connections and sets out on a world tour, travelling from one place to another, crossing continents one after the other. Although this man would be daily going to sleep, and awakening the next day, as he was accustomed to sleeping and awakening every day in his first habitat, yet now in the course of his world tour he would be “passing-away-in” sound sleep and would be daily waking up evidently  with  the predominant  impressions  of his  completely changed environments and novel experiences.22

Razlika između fana-baqe čoveka koji na nekom od nivoa na stazi i čoveka koji nije dosegao nivoe staze je u tome što je prvi poput čoveka koji posle dugogodišnjeg boravka u jednom mestu prekida sve svoje veze sa prošlošću, kreće na put oko sveta i putuje od jednog mesta do drugog, prelazeći kontinente jedan za drugim. Iako će ovaj čovek svakodnevno odlaziti na spavanje i buditi se sledećeg dana, jer je na svom prvobitnom staništu stekao naviku da spava i da se budi svakoga dana, on će sada, tokom putovanja oko sveta, „nestajati u“ dubokom snu i svakodnevno će se buditi sa dominirajućim impresijama njegove potpuno nove sredine i novih doživljaja.


[1] The soul has necessarily to pass through the state of nirvana to attain Liberation (mukti). Escape from the round of birth and death is attained both in nirvana and nirvikalpa. It is because of this that nirvana is supposed to be the Goal, but the fact is that the real Goal for one in human form is to attain nirvikalpa. And, there is a world of difference between nirvana as Goal and nirvikalpa the Goal.

[2] Duša neizostavno mora da prođe kroz stanje nirvane da bi postigla Oslobođenje (mukti). Izbavljenje iz kruga rođenja i smrti postiže se u nirvani i nirvikalpi. Upravo se zbog ovog smatra da je nirvana Cilj, međutim, stvarni Cilj za svakoga ko je u ljudskoj formi je da postigne nirvikalpu. Ogromna je razlika između nirvane kao cilja i nirvikalpe koja je Cilj.

[3] The happiness of God-realization is the Goal of all Creation. The real happiness which comes through realizing God is worth all physical and mental sufferings in the universe. Then all suffering is as if it were not. The happiness of God-realization is self-sustained, eternally fresh and unfailing, boundless and indescribable; and it is for this happiness that the world has sprung into existence.

[4] Sreća Bogoostvarenja je Cilj sveukupne Kreacije. Istinska sreća koja dolazi kroz spoznaju Boga vredna je svih fizičkih i mentalnih patnji u univerzumu. Tada sve patnje kao da nisu ni postojale. Sreća postajanja jednoga sa Bogom je samodostatna, večno nova i neiscrpna, neizmerna i neopisiva; i upravo zbog te sreće je svet i nastao.