Poglavlje 9b

State III

Stanje III

God as Emanator, Sustainer and Dissolver

Bog kao Stvoritelj, Zaštitnik i Razarač

In this state God brings into play His three principal attributes (sifat) of emanating, sustaining and dissolving. This three-in-one state corresponds to the trinity  of Vedanta:  Brahma (Creator), Vishnu (Preserver) and Mahesh (Destroyer)—the Sufi synonyms of which are the terms Afridgar, Parvardigar and Fanakar.

U ovom stanju, Bog uvodi u igru Svoja tri osnovna svojstva (sifat) stvaranja, održavanja i razaranja. Ovo stanje tri-u-jednom odgovara trojstvu u vedanti: Brahma (Tvorac), Vishnu (Čuvar) i Mahesh (Razarač), a sinonimi u sufijskoj terminologiji su Afridgar, Parvardigar i Fanakar.

The three attributes of God are expressed through the three Archangels, Israfeel (the angel who creates life), Mikaeel (the angel who sustains life) and Izraeel (the angel who destroys life).

Tri svojstva Boga se iskazuju kroz tri Arhanđela, Israfeel (anđeo koji stvara život), Mikaeel (anđeo koji održava život) i Izraeel (anđeo koji uništava život).

The triple attributes of State III of God were latent in the most original State I of God; these, simultaneously, unfolded them selves  spontaneously at that instant when the original infinite whim surged in God and when He conceived in His State II the infinite urge-to-know Himself, as “Who am I?” At that instant of the insurge of the infinite whim, God in His State II gained simultaneously the infinite, dual aspects of being infinitely unconscious as in His state A and at the same time, of being infinitely conscious as in His state B.

Trojni atributi III Stanja Boga su bili nemanifestovani u najizvornijem I stanju Boga; oni su se istovremeno, spontano pojavili onoga trenutka kada se prvobitna beskonačna ćudljiva želja ustalasala u Bogu i kada je On u Svom Stanju II začeo beskonačni poriv za spoznajom Sebe kroz pitanje ˝Ko sam ja?˝. Upravo u tom trenutku izbijanja beskonačne ćudljive želje, Bog je u Svom Stanju II istovremeno stekao beskonačne dvojne aspekte bivanja beskonačno nesvesnim, kao u Svom Stanju A, i bivanja beskonačno svesnim, kao u Svom Stanju B.

Nevertheless the infinite original urge-to-know Himself obviously persists still in God state A which is yet infinitely unconscious of Himself. The infinite urge-to-know Himself persisting in this infinitely unconscious state A of God made possible the manifestations of all the qualities and aspects of God latent as the Nothing in the infinitude of the most-original State I of God as the Everything. But all that is latent as the Nothing in the Everything could be possibly conceived as latent in the Beyond State II of God only.

Pa ipak, beskonačni izvorni poriv za spoznajom Sebe očigledno postoji već u Božijem stanju A, koje je još beskonačno nesvesno Sebe. Taj beskonačni poriv za spoznajom Sebe koji već postoji u ovom beskonačno nesvesnom Božijem stanju A omogućio je ispoljavanja svih odlika i aspekata Boga koji su bili nemanifestovani kao Ništa u beskonačnosti najizvornijeg Božijeg stanja I koje je Sve. Ali, sve što je nemanifestovano kao to Ništa u Svemu moguće je zamisliti kao nemanifestovano samo u Božijem Onostranom stanju II.

Wherefore, all that is latent in the Beyond state of God is gradually unfolded, propelled by the infinite urge, and is spontaneously made to manifest as all that is of the Nothing. Hence the Nothingness of the Nothing that is manifested is the Creation; and this Creation springs forth out of the infinite urge-to-know in the infinite, unconscious state A of God. Consequently, it is only natural that the infinite, unconscious state A of God gains the first attribute as Emanator, of the three infinite attributes: God the Creator, God the Preserver and God the Dissolver or Destroyer.

Zato se sve što je nemanifestovano u Onostranom stanju Boga postepeno razotkriva terano beskonačnim porivom, i spontano biva nagnano na ispoljavanje u vidu svega što potiče od Ničega. Stoga je Kreacija ispoljeno Ništavilo poteklo od tog Ničega i ta Kreacija niče iz beskonačnog poriva za spoznajom u beskonačnom, nesvesnom Božijem stanju A. Zbog toga je prirodno da od tri beskonačna svojstva: Bog Tvorac, Bog Zaštitnik i Bog Razlagač ili Razarač, beskonačno, nesvesno Božije stanje A prvo stiče svojstvo Stvoritelja.

For God to have gained the attribute of Emanator, He obviously becomes the Creator of Creation, as in His State III.

Budući da je Bog stekao svojstvo Stvoritelja, on očigledno postaje Tvorac Kreacije, kao u Svom Stanju III.

It then follows most naturally that when God creates, He must spontaneously also sustain what He creates. He then obviously becomes also the Preserver of Creation, as in His State III.

Otuda sasvim prirodno sledi da kada Bog stvara, On ujedno spontano i čuva ono što stvara. On tada, očigledno, postaje i Zaštitnik Kreacije, kao u Svom Stanju III.

And in the very act of preserving what is created, God also simultaneously establishes the inevitable dissolution or destruction of Creation. Preservation would be meaningless if dissolution or destruction were not anticipated. Accordingly God obviously becomes also the Dissolver or Destroyer of Creation, as in His State III.

U samom činu očuvanja onoga što je stvoreno, Bog istovremeno utvrđuje neizbežno rastakanje ili razaranje Kreacije. Proces očuvanja bi bio lišen smisla kada ne bi u sebi sadržavao elemente raspadanja ili razaranja. Otuda Bog očigledno postaje i Razarač Kreacije, kao u Svom Stanju III,

State III of God is that state in which God becomes the Creator and simultaneously remains the Sustainer or Preserver and Dissolver or Destroyer of His own Creation. At one and the same time, God thus becomes the Creator, Preserver and Destroyer in State III.

Božije Stanje III je stanje u kome Bog postaje Tvorac, a istovremeno je i Zaštitnik ili Čuvar i Razlagač ili Razarač Svoje sopstvene Kreacije. Tako Bog u Stanju III jednovremeno postaje Tvorac, Čuvar i Razarač.

The infinite original whim that surged in God and the consequent infinite urge-to-know Himself made manifest in God the infinite triple attributes of Creator, Preserver and Dissolver, with all the paraphernalia of the Nothingness of the latent Nothing. This Nothingness  literally  is nothing,  although  it  appears  to  exist through Illusion (sometimes called Maya35) as the Creation.

Beskonačna prvobitna ćudljiva želja koja se u Bogu uskomešala, i iz nje proistekli prvobitni poriv za spoznajom sebe doveli su u Bogu do ispoljavanja beskonačnih trojnih atributa Tvorca, Zaštitnika i Razlagača, sa svim pratećim obeležjima Ništavila tog nemanifestovanog Ničega. Ovo Ništavilo je bukvalno ništa, iako se čini da postoji usred Iluzije (koja se ponekad naziva Mayom) kao Kreacija.

Meher Baba has told us that there is no Creation in the literal sense of the word. What we call Creation is a manifestation of countless forms of the Nothing. This Nothing is really “no-thing”—but it exists in its own field of Illusion. It cannot be denied, but it is not beyond the Everything, that is, God. Although the Everything includes this Nothing, the Nothing never does and never can include or mean the Everything. The Almighty alone is the Everything, including the Nothing; and before Creation manifested itself, there was literally and absolutely “no-thing” but the Almighty as the Everything.

Meher Baba nam je rekao da ne postoji Kreacija u doslovnom smislu te reči. Ono što mi nazivamo Kreacijom je ispoljavanje bezbrojnih formi Ničega. To Ništa je uistinu ništa, ali ono postoji u svom sopstvenom području Iluzije. Ono se ne može poreći i nije izvan Svega, to jest Boga. Iako Sve obuhvata i ovo Ništa, to Ništa nikada ne obuhvata, niti može da obuhvati ili da znači Sve. Samo je Svemogući Sve, uključujući i Ništa; i pre no što se Kreacija ispoljila, doslovno i apsolutno nije postojalo ništa osim Svemogućeg koji je Sve.

Zat thi Allah ki aur jalve sab ruposh the

Ik saut-i sarmadi tha naGme sab Kamosh the

Tha faqav maiKanah saqi tha nah vaj mainosh the

Ka-yi nate dahar kya ruh ul-amin bihosh the

Zindagi jab muskura’i hai qaxa ke samne.

—Munsiff-AsGar

“The existence of Allah alone was and all manifestations were latent therein;

One Eternal Sound prevailed, and all musical notes were dormant therein;

Only the tavern was  there—no cup-bearers and  wine-drinkers;

The gross universe was out of the question—even the angelic world was not in existence,

When, with the divine command ‘Be,’ life smilingly sprang up.”

˝Jedino beše postojanje Allaha i sva ispoljavanja u njemu behu neispoljena;

Vladaše Jedan Večni Zvuk i svi tonovi behu u njemu uspavani;

Postojaše samo krčma – ne bese ni peharnika ni vinopija;

Grubi univerzum se nije mogao ni zamisliti, čak ni anđeoski svet nije postojao,

Kad, sa božanskom naredbom: ˝Budi˝, život nasmejano poteče˝.

The Almighty alone existed, but He was only latently conscious,  and hence He did not know Himself, and in the same way that consciousness was latent in Him, so also Creation was latent in Him.

Postojao je samo Svemogući, ali je On bio samo latentno svestan i stoga nije spoznao Sebe, i baš kao što je ta svest postojala latentno u Njemu, tako je i Kreacija u Njemu postojala latentno.

The difference between the latent and the manifest Creation may be compared to that between a seed and a tree. But, whether seed or tree, latent or manifest, Creation is always “no-thing,” because it is the latent Nothing that is manifested as the Nothingness.

Razlika između neispoljene i ispoljene Kreacije može se uporediti sa razlikom koja postoji između semena i drveta. Ali, bez obzira da li je ona samo seme ili drvo, neispoljena ili ispoljena, Kreacija je uvek to ˝ništa˝, zato što je ona nemanifestovano Ništa koje se ispoljava u vidu Ništavila.

All that is latent as the Nothing in the Beyond State II of the infinitude of God as the Everything is expressed and manifested through a most finite point in the infinitude of God. This point is called the “creation point” or the “Om point.”[1] Through this point Creation has been precipitated. This creation point was also latent in the most original State I of God, in the Beyond-Beyond state.

Sve što je latentno kao to Ništa u Onostranom Stanju II beskonačnosti Boga koji je Sve, izražava se i ispoljava se kroz najkonačniju tačku u beskonačnosti Boga. Ova tačka se naziva ˝tačkom kreacije˝ ili ˝Om tačkom˝.* Iz ove tačke je izronila Kreacija. Ova tačka kreacije je takođe postojala latentno u najizvornijem Stanju I Boga u stanju s One Strane Onostranog.

The process of emanating, sustaining and dissolving, which is constantly and uniformly going on, may be illustrated by an analogy. Let us imagine that a human body is God. The human body sleeping with eyes shut may then be compared to the Beyond state of God, as State II–A. The very first moment of opening the eyes may be compared to the state of God as Creator. The subsequent condition of remaining awake may be compared to the state of God as Sustainer, and going back to sleep again with eyes shut may be compared to the state of God as Dissolver. Thus God is the Creator, Sustainer and Dissolver, all three in One, at one and the same time.

Proces nastajanja, održavanja i razlaganja koji se neprekidno i ujednačeno odvija, može se ilustrovati sledećom analogijom. Zamislimo da je ljudsko telo Bog. Tada to ljudsko telo koje spava zatvorenih očiju možemo da uporedimo sa Onostranim Stanjem Boga u Stanje II-A. Onaj prvi trenutak otvaranja očiju možemo da uporedimo sa stanjem Boga kao Tvorca. Budno stanje koje iza toga sledi možemo da uporedimo sa stanjem Boga kao Zaštitnika, a ponovni odlazak na počinak sa zatvorenim očima možemo da uporedimo sa stanjem Boga kao Razlagača. Dakle, Bog je Tvorac, Zaštitnik i Razlagač, svo troje u Jednom, i to istovremeno.

State IV

Stanje IV

God as Embodied Soul

Bog kao utelovljena duša

Did apni thi use Kvahish

Ap ko har tarah bana dekha.

—Niyaz

“He desired to see Himself; hence He assumed to Himself

varied aspects involving names and forms.”

˝On požele Sebe da vidi, i zato poprimi razne aspekte

koji sadržavaše nazive i forme˝.

In order to understand how the infinitely unconscious state A of God becomes gradually transmuted into the infinitely conscious state B of God and attains full and infinite consciousness, Meher Baba gave the following analogy:

Da bismo razumeli kako se Božije beskonačno nesvesno stanje A postepeno pretvara u Božije beskonačno svesno stanje B i stiče potpunu i beskonačnu svest, Meher Baba daje sledeću analogiju:

Imagine the infinitely unconscious God state A, before the Creation came into being, as motionless infinite ocean. A puff of wind then stirred the tranquil uniformity of this ocean, and immense waves, countless drops of water, and innumerable bubbles appeared from out of the uniformity of the limitless, infinite ocean. The puff of wind that set the ocean into commotion may be compared to the impulse of the infinite, original urge-to-know originating with the infinite, original whim of God, surging in God to know Himself through His infinite God State II.

Zamislite beskonačno nesvesno Božije stanje A pre nastanka Kreacije kao beskonačni mirni okean. Zamislite da tada nalet vetra uskomešava mirnu jednolikost ovog okeana i ogromni talasi, bezbrojne kapi vode i bezbrojni mehurići izranjaju iz jednolikosti tog beskonačnog okeana bez granica. Taj udar vetra koji je uskomešao okean može se uporediti sa impulsom beskonačnog izvornog poriva za spoznajom, nastalog sa beskonačnom, prvobitnom Božijom ćudljivom željom koja se uzburkala u Bogu nagoneći Ga da Spozna Sebe kroz Svoje beskonačno Božije Stanje II.

The stir on the surface of the ocean, caused by the infinite urge, surcharged every drop of that infinite ocean with the infinite original urge-to-know itself.

Komešanje na površini okeana izazvano beskonačnim porivom je na svaku kap tog beskonačnog okeana prenelo beskonačni izvorni poriv za spoznajom sebe.

Thus Paramatma in His infinitely unconscious state A, being urged to know Himself, simultaneously bestirs the tranquil poise of every atma in Paramatma with an urge to know itself. This could only be understood when Paramatma is compared to an infinite ocean and the atmas to the drops of that infinite ocean. But it must also be well noted that every drop of the ocean, when in the ocean, is ocean itself, until the drops inherit individuality through bubble formations over the surface of the ocean. Every bubble thus formed would then bestow a separate and a particular individuality upon every drop. And this created separateness would exist within the uniform indivisibility of the drops of the infinite ocean as long as these bubbles creating separateness exist. As soon as the bubbles burst, the drops, which are and were already in the ocean itself, come to realize that they are and were one with the infinite ocean; and they gain this consciousness of their eternal infinity in the infinite ocean only after they first experience separateness and then dispel the bubbles of ignorance that were instrumental in bestowing upon them the experience of their apparent separateness from their inherent indivisibility.

Tako Paramatma u Svom beskonačnom nesvesnom stanju A, potaknuta porivom da spozna Sebe, istovremeno remeti mirnu ravnotežu svake atme u Paramatmi tim porivom da spozna sebe. Ovo se može shvatiti jedino ako se Paramatma uporedi sa beskonačnim okeanom, a atme sa kapima tog beskonačnog okeana. Međutim, moramo obratiti pažnju i na to da svaka kap tog okeana, kada je u okeanu, jeste sam okean sve dotle dok kapi ne poprime individualnost posredstvom mehurića koji se obrazuju na površini okeana. Svaki tako nastali mehurić tada daruje svojoj kapi zasebnu i njoj svojstvenu individualnost. Ta odvojenost koja je stvorena postojaće unutar jednolike nedeljivosti kapi koje pripadaju beskonačnom okeanu, sve dotle dok postoje ti mehurići koji stvaraju odvojenost. Čim se mehurići rasprsnu, kapi, koje jesu i koje su bile u okeanu, dolaze do spoznaje da one jesu i da su bile jedno sa tim beskonačnim okeanom i stiču svest o svojoj večnoj beskonačnosti u beskonačnom okeanu tek pošto prvo iskuse odvojenost, a zatim rasprše mehuriće neznanja koji su im omogućili da dozive svoju prividnu odvojenost u odnosu na svoju suštinsku nedeljivost.

As long as the infinitely innumerable drops of the ocean do not experience apparent separateness, they fail to realize their own homogeneous and indivisible eternal, infinite existence as ocean itself. It is only through the experience of apparent separateness that atmas can consciously realize their indivisible Oneness as Paramatma.

Sve dok beskonačni bezbroj kapi okeana ne doživi tu prividnu odvojenost, te kapi ne mogu da spoznaju svoje sopstveno jednorodno i nedeljivo, večno, beskonačno postojanje koje je sam okean. Jedino kroz iskustvo prividne odvojenosti, atme mogu svesno da spoznaju nedeljivu Jednost kao Paramatmu.

In order to describe the God State IV of “God as Embodied Soul,” let us think of one infinitely unconscious soul (atma) of Paramatma in state A.

Da bi opisali Božije Stanje IV ˝Boga kao utelovljene Duše˝, zamislimo jednu beskonačnu dušu (atmu) u Paramatmi u stanju A.

In the beginning, in state A, the soul (atma) has no consciousness and has no impressions (sanskaras).

Na početku, u stanju A, duša (atma) nema svest i nema impresije (sanskare).

Therefore, at that stage and in that state the soul (atma) has no gross form, gross body, subtle body nor mental body, because the existence of gross, subtle and mental impressions (sanskaras) only can give existence to gross, subtle and mental bodies; and only the existence of these bodies can make possible the existence of gross, subtle and mental worlds.

Zbog toga, na tom stupnju i u tom stanju, duša (atma) nema grubu formu, grubo telo, suptilno telo, ni mentalno telo, zato što jedino postojanje grubih, suptilnih i mentalnih impresija (sanskara) može da dovede do nastajanja grubog, suptilnog i mentalnog tela;i samo ako postoje ta tela mogu da postoje grubi, suptilni i mentalni svetovi.

Hence in the beginning the soul in God state A, being infinitely unconscious and being impressionless, had no consciousness of gross, subtle and mental bodies, and was also unconscious of its infinite Self. The soul naturally then had no experience of the gross, subtle and mental worlds, and also had no experience of the Over-Soul (Paramatma).

Stoga, u početku, duša u Božijem stanju A, budući da je bila beskonačno nesvesna i bez impresija, nije imala svest o grubom, suptilnom i mentalnom telu i nije bila svesna svog beskonačnog Jastva. Prirodno je to što duša tada nije imala iskustvo grubog, suptilnog i mentalnog sveta i nije imala iskustvo Najvišeg Jastva (Paramatme).

Now this infinite, impressionless, unconscious, tranquil state of the soul reverberated with the first impulse, which we called The First Urge (the first urge to know Itself).

Potom je ovo beskonačno, nesvesno, mirno stanje duše bez impresija iznedrilo prvi impuls koji nazivamo Prvim Porivom (prvim porivom za spoznajom Sebe).

Simultaneously with reverberations of the first urge to know Itself, a most-gross first impression emerged, objectifying the soul as the  absolutely  opposite  and most-finite counterpart of  the absolutely infinite Over-Soul.

Istovremeno sa ehom prvog poriva za spoznajom Sebe, nastala je najgrublja prva impresija opredmećujući dušu  kao apsolutno oprečnu i najkonačniju kopiju apsolutno beskonačnog Najvišeg Jastva.

The soul, being eternally in the Over-Soul and one with the Over-Soul, has also  the infinite potentialities  of the Over-Soul, though latent in its unconscious state. Thus the soul is also the possessor of infinite power, knowledge and bliss.

Duša, budući da je večno u Najvišem Jastvu i jedno sa Najvišim Jastvom, takođe ima beskonačne mogućnosti Najvišeg Jastva, mada su one latentne u njenom nesvesnom stanju. Prema tome, duša takođe poseduje beskonačnu moć, znanje i blaženstvo.

Therefore, when the impressionless, infinite soul receives the very first impression, this impression could be nothing other than the most-gross impression, because the soul itself, which is the possessor of infinite knowledge, tries to gain knowledge of its own “Self.” This very conception on the part of the possessor of infinite knowledge is infinitely crude or gross, and this infinitely crude or gross conception of the infinite soul imparted to the impressionless soul the most-gross first impression. Simultaneously with the most-gross first impression, the infinitely unconscious soul also gained the most-finite first consciousness. With the increasing gross impressions, the consciousness evolved and the evolution of gross forms gained momentum.

Zbog toga, kada beskonačna duše bez impresija poprimi ovu prvu impresiju, ta impresija ne može da bude ništa drugo do najgrublja impresija, jer sama duša, koja poseduje beskonačno znanje, pokušava da stekne znanje o svom sopstvenom „Jastvu“. Sama ta namera posednika beskonačnog znanja je beskonačno sirova, odnosno gruba i ta beskonačno sirova ili gruba namera beskonačne duše prenela je na dušu bez impresija najgrublju prvu impresiju. Istovremeno sa najgrubljom prvom impresijom, beskonačno nesvesna duša je stekla najkonačniju prvu svest. Uporedo sa sve brojnijim grubim impresijama razvila se i svest, a evolucija grubih formi je dobijala zamah.

Consequently, the evolution of consciousness, the evolution of gross forms and the evolution of the experiences of the gross world were all effected as the result of the first urge of God to know Himself.

Otuda su i evolucija svesti i evolucija grubih formi i evolucija iskustava grubog sveta nastale kao posledica Božijeg prvog poriva za spoznajom Sebe.

Because of this most-gross first impression of the first urge, the infinite, unconscious soul gained the aspects of experience for the first time. This first experience of the infinite soul was that it (soul, atma) experienced a contrariety (absolutely opposite by nature) in its identity with the infinite, impressionless, unconscious state A of Paramatma.

Zbog ove najgrublje prve impresije prvog poriva, beskonačna, nesvesna duša je po prvi put stekla aspekt iskustva. Prvo iskustvo beskonačne duše je bilo iskustvo u kome je ona (duša, atma) doživela potpunu protivrečnost (potpuno oprečnu po prirodi) u odnosu na svoju istovetnost sa beskonačnim, nesvesnim stanjem A Paramatme koja je bez impresija.

This experience of contrariety effected changeableness in the eternal, indivisible stability of the infinite soul; and spontaneously there occurred a sort of eruption, disrupting the indivisible poise and unconscious tranquility of the infinite soul with a recoil or tremendous shock, which impregnated the infinite unconsciousness of the infinitely unconscious soul (atma) with first consciousness of its apparent separateness from the indivisible state of Paramatma. But the soul being infinite, the first consciousness that it derived from the recoil or shock of the absolutely opposite and most-gross first impression of its separateness was naturally and necessarily most-finite first consciousness.

Ovo iskustvo oprečnosti dovelo je do promene u večnoj, nedeljivoj stabilnosti beskonačne duše, sponatano je došlo do izbijanja jedne vrste erupcije koja je poremetila postojeću nedeljivu ravnotežu i nesvesno spokojstvo beskonačne duše jednim trzajem, odnosno snažnim šokom koji je prožeo beskonačnu nesvesnost beskonačne nesvesne duše (atme) prvom svešću o njenoj prividnoj odvojenosti od nedeljivog stanja Paramatme. Ali, pošto je duša beskonačna, ta prva svest koju je ona stekla od tog trzaja, odnosno šoka apsolutno oprečne i najgrublje prve impresije o svojoj odvojenosti, bila je, prirodno i nužno, najkonačnija prva svest.

The first consciousness gained by the soul was obviously most-finite in proportion to the experience of absolute opposites of its own original, infinite state as in “A.”

Prva svest koju je duša stekla bila je očigledno najkonačnija, saobrazno iskustvu apsolutne suprotnosti u odnosu na njeno izvorno, beskonačno stanje kao u „A“.

Consequently, it then means that in the beginning when the impressionless, infinite soul was first impressioned, such first impression was an absolutely most-finite gross impression. The first consciousness it (soul, atma) derived was most finite. Naturally, at that instant, the unconsciousness of the infinite soul actually experienced a most-finite first consciousness of the most-gross first impression.

Prema tome, to znači da je u početku, kada je beskonačna duše bez impresija prvi put stekla impresiju, ta prva impresija bila apsolutno najkonačnija gruba impresija. Prva svest koju je ona (duša, atma) stekla bila je najkonačnija. Prirodno je da je u tom trenutku nesvesnost beskonačne duše zapravo doživela prvu svest o najgrubljoj prvoj impreisji.

Now if the soul is conscious of impressions (sanskaras), then  the soul must necessarily experience these impressions. And in order to experience the impressions, the consciousness of the soul must experience them through proper and suitable media. As the impressions are, so are the experiences of the impressions, and likewise so are the proper media to experience the impressions. That is to say, the impressions give rise to experiences, and to experience the impressions, the use of appropriate media is essential.

Ako je duša svesna impresija (sanskara), onda duša nužno mora da proživi te impresije. A da bi proživela te impresije, svest duše mora da ih doživi kroz prikladne i odgovarajuće medijume. Kakve su impresije, takva su i iskustva impresija, pa su, slično tome, takvi i prikladni medijumi koji proživljavaju te impresije. Drugim rečima, impresije prouzrokuju iskustva, a da bi se proživle impresije, neophodno je upotrebiti odgovarajuće medijume.

Therefore, as the infinite, eternal and formless soul has now gotten the most-finite first consciousness of the most-gross first impression, most obviously and necessarily this first consciousness of the soul must utilize the most-finite and the most-gross first medium to experience the most-gross first impression.

Dakle, pošto je beskonačna, večna duša koja je bez oblika sada zadobija najkonačniju prvu svest o najgrubljoj prvoj impresiji, ova prva svest duše očigledno i neizbežno mora da upotrebi najkonačniji i najgrublji prvi medijum da bi doživela najgrublju prvu impresiju.

This first medium adopted by God in His State IV (God as embodied soul) is a first form which, although it is gross, yet it is so inconceivably, infinitely finite that it cannot even be considered as gross. It is so very infinitely shapeless and substanceless, matterless and formless, that it cannot lead one even to imagine that it is gross. Yet this form is the very first gross form that emerges simultaneously as if in three prongs, as the first three of the foremost seven “gas-like” forms. If a description of these first three gas-like forms could ever be attempted, they could only be described from the standpoint of density—the first having infinitely negligible density, then in the next stage negligible density, and in the third stage as having the first traces of density. These first three forms have no evolution. The next three forms may come within the scope of our imagination and may be described as “semi-gaseous and semi-material” forms. Evolution begins with the fourth gas-like form. And finally, there is the seventh gas-like form, of the series of seven foremost gas-like forms, which is hydrogen, and which may be said to include the electron.

Ovaj prvi medijum koji Bog u Svom Stanju IV (Bog kao utelovljena duša) usvaja je prva forma koja je, i pored toga što je gruba, ipak toliko nezamislivo beskonačno konačna da se čak i nemože smatrati grubom. Ona je tako beskonačno neuobličena, besadržajna, nematerijalna i neodređena da se o njoj čak ne može razmišljati kao o gruboj. Pa ipak, ta forma jeste prva gruba forma koja izranja istovremeno kao u tri kraka, u vidu prve tri od prvih sedam „gasolikih“ formi. Kada bismo pokušali da opišemo te prve tri gasolike forme, one bi se jedino mogle opisati sa stanovišta gustine: prva bi imala beskonačno zanemarljivo malu gustinu, zatim bi na sledećem stupnju imala zanemarljivo malu gustinu, a na trećem stupnju bi pokazivala prve tragove gustine. Ove prve tri forme ne podležu evoluciji. Sledeće tri forme bi već mogle da se zamislii njih bismo mogli da opišemo kao „polu-gasovite i polu-materijalne“ forme. Evolucija počinje sa četvrtom gasolikom formom. I na kraju, sedma gasolika forma u nizu od sedam prvih gasolikih formi je vodonik, za koji se može reći da sadrži elektron.

It should be noted well that the first six gas-like gross forms bear no resemblance to the various gases such as hydrogen, nitrogen, and so forth. They are much, much finer (not subtler)[2] than those with which the scientists of the age are well conversant.

Potrebno je istaći da prvih šest gasolikih grubih formi nemaju nikakve sličnosti sa raznim gasovima kao što su vodonik, azot, itd. One su mnogo, mnogo finije (ne suptilnije)[3] od onih koje naučnici našeg doba veoma dobro poznaju.


[1] [See also Francis Brabazon, Stay with God (Woombye, Queensland, Australia: Edwards and Shaw for Garuda Books, 1959), 65–66. Ed.]

[2] This is in no way to be connected with any form or object of the subtle world, because these forms are solely of the gross world.

[3] Ovo se nipošto ne sme dovoditi u vezu sa bilo kojojm formom i objektom suptilnog sveta budući da su ovo forme koje isključivo pripadaju grubom svetu.