Poglavlje 9d

State VII

Stanje VII

God in the State of Spiritually Advanced Souls

Bog u stanju spiritualno uznapredovalih duša

After a long drawn out struggle with the life of the gross senses in the gross world, the consciousness of the soul begins to get drawn towards the Self of the soul rather than to remain focussed on the gross body and its gross environment. After a number of births and deaths the gross-conscious human soul is at last inevitably drawn to embark upon the process which will lead the man ultimately to the goal of God-realization in human form.

Nakon duge, iscrpljujuće borbe za životom grubih čula u grubom svetu, svest duše sve više počinje da gravitira Jastvu duše, a ne grubom telu i njegovoj gruboj okolini. Nakon velikog broja rođenja i smrti, ljudska duša koja ima svest o grubom na kraju neminovno biva privučena da stupi u proces koji će konačno dovesti do cilja, to jest, Bogoostvarenja u ljudskoj formi.

The consciousness of the soul therefore begins to withdraw itself from the world of gross senses and is now ready to undergo the process of involution. The soul is thus said to advance spiritually through the subtle and mental spheres.

Stoga svest duše počinje da se povlači iz sveta grubih čula i sada je spremna za prolazak kroz proces involucije. Zato se kaže da duša spiritualno napreduje kroz suptilnu i mentalnu sferu.

The subtle sphere, or the subtle world, is the domain of the first three planes of the involving consciousness of the soul; the fourth plane lies between the subtle sphere and the mental sphere; and the mental sphere contains the fifth and sixth planes.

Suptilna sfera ili suptilni svet je područje prva tri nivoa involuirajuće svesti duše; četvrti nivo se nalazi između suptilne i mentalne sfere; a mentalnu sferu čini peti i šesti nivo.

This seventh state of God comprises the advance by the pilgrims on the spiritual path through the subtle and mental spheres. The greater the advance, the greater the involution of consciousness.

Ovo sedmo stanje Boga čini napredovanje poklonika na spiritualnoj stazi kroz suptilnu i mentalnu sferu. Što je veće napredovanje, to je veća involucija svesti.

When the soul becomes conscious of the subtle sphere through the subtle body, it identifies itself with the subtle body; and when it is conscious of the mental sphere through the mental body, it identifies itself with the mental body, just as it identified itself with the gross body when it was conscious of the gross sphere through the gross body.

Kada duša postane svesna suptilne sfere preko suptilnog tela, ona se poistovećuje sa suptilnim telom, a kada je svesna mentalne sfere preko mentalnog tela, ona se poistovećuje sa mentalnim telom na isti način na koji se poistovećuje sa grubim telom kada je bila svesna grube sfere preko grubog tela.

The spiritual progress of the soul through these spheres is entirely in imagination. The pilgrim’s progress in the involution of his consciousness consists in replacing one realm of imagination for a better and higher level of imagination, right from the first through the sixth plane of involving consciousness. In the seventh plane the involving process is complete, imagination comes to an end and Reality is realized and is no longer a concept.

Spiritualno napredovanje duše kroz ove sfere je potpuno imaginarno. Poklonikovo napredovanje tokom involucije svesti sastoji se u promeni jednog područja imaginacije boljim i višim nivoom imaginacije, i to počev od prvog do šestog nivoa involuirajuće svesti. Na sedmom nivou se završava proces involucije, imaginacija dostiže svoje krajnje granice i nastupa spoznaja Stvarnosti koja više ne predstavlja samo predodžbu.

Those who enter the spiritual path and tread upon it without the help of a Master to guide them very often get lost in the labyrinths of sights and illuminations, and have little or no chance of redeeming themselves from that position. They are like children who, on their way to school, get distracted by the sights and attractions of the market place.

Oni koji krenu spirirtualnom stazom i njome koračaju bez Učitelja koji ih vodi, često se gube u lavirintima uvida i prosvetljenja i imaju vrlo malu ili gotovo nikakvu šansu da se izbave iz tog položaja. Oni su poput dece koja na putu do škole bivaju odvučena prizorima i čarima vašara.

The enchantment on the spiritual path is so great and the enticement so intense that even in the earlier stages of the journey the pilgrim has a pseudo-sense of God-realization from which he cannot emerge unless helped by Perfect Masters. Many an advanced pilgrim in the subtle sphere thinks that he has gained complete freedom from births and deaths—although this is not so. The delusion remains up to the sixth plane of involving consciousness, but it is most conspicuous between the third and fourth planes. The fourth plane of consciousness is the most treacherous stage in the pilgrim’s progress, because this is the stage when all the powers of the infinite Energy of the subtle sphere are under his direct command. The misuse of these powers means the downfall and disintegration of the consciousness of the soul. Though it is a fundamental fact that once consciousness is gained it can never be lost, yet an exception to this rule can occur, but only at the fourth plane where there is a good possibility of the consciousness gained by the soul being disintegrated. While it is never lost completely, it disintegrates as far back as the consciousness of the stone-form. The whole process of evolution of consciousness then has to be repeated to regain the full consciousness and the human form.

Čari na spiritualnoj stazi su tako jake i mame tako snažno da čak i na početnim stupnjevima putovanja poklonik ima lažni osećaj Bogoostvarenja koga ne može da se oslobodi bez pomoći Savršenih Učitelja.. Mnogi od naprednijih poklonika u suptilnoj sferi misle da su stekli potpuno oslobođenje od rađanja i umiranja, iako to nije tako. Zabluda ostaje sve do šestog nivoa involuirajuće svesti, ali je najupadljivija između trećeg i četvrtog nivoa. Četvrti nivo svesti je najvarljiviji stupanj u poklonikovom napredovanju, zbog toga što je to stupanj na kome su sve moći beskonačne Energije suptilne sfere pod njegovom neposrednom komandom. Zloupotreba tih moći znači propast i dezintegraciju svesti duše. Iako je osnovna činjenica da se jednom stečena svest nikada ne gubi, ipak se može dogoditi izuzetak od tog pravila i to samo na četvrtom nivou gde postoji velika mogućnost da se svest koju je duša stekla dezintegriše. Pošto se ona nikada potpuno ne gubi, ona se raspada sve do svesti forme kamena. Tada čitav proces evolucije svesti mora da se ponovi kako bi se ponovo stekla potpuna svest u ljudskoj formi.

Thus it is that from the fourth plane the pilgrim on the spiritual path may either fall back due to the abuse or wrong use of tajalliyat (siddhis), or progress by further involution of his consciousness to fifth plane consciousness, and capture the experience of the mental sphere or the mental world. Crossing the fourth plane and stepping into the fifth would mean gaining approach to the Divine Gate!

Dakle, poklonik na spiritualnoj stazi može ili da padne sa četvrtog nivoa usled zloupotrebe ili pogrešne upotrebe tajalliyata (sidhija), ili da napreduje uporedo sa daljnjom involucijom svoje svesti do petog nivoa svesti i stekne iskustvo mentalne sfere ili mentalnog sveta. Prelaženje preko četvrtog nivoa i stupanje na peti nivo predstavlja prilaženje Božanskim Vratnicama!

In the sixth plane the pilgrim “sees” God face to face. This seeing is through the mental eye when the consciousness of the soul identifies the soul with the mental body. Even when the pilgrim sees God  face  to  face  in  the sixth  plane of  his  involving  consciousness, the grip of duality is not overcome, because the seer and the seen are still differentiated through the seeing.

Na šestom nivou poklonik „vidi“ Boga licem u lice. Ovo viđenje se odvija preko mentalnog oka, onda kada svest duše poistoveti dušu sa mentalnim telom. Čak i kada poklonik vidi Boga licem u lice na šestom nivou svoje involuirajuće svesti, stisak dualnosti još uvek nije nadvladan zbog toga što u tom procesu viđenja postoji razlika između onoga koji vidi i onoga što se vidi.

Imagination on the planes ceases as soon as the pilgrim crosses the field of Illusion and enters the realm of Reality in the seventh plane of completely involved consciousness, where he is absolutely free of all traces of impressions. The seventh plane consciousness is full, as well as mature, and is the impressionless consciousness which identifies the soul with its “Self.” The soul then feels and experiences consciously its eternal existence as God. The “drop” (soul), devoid of any bubble (form of ignorance in Illusion), realizes its eternal existence in the infinite ocean, as the ocean itself (the Paramatma or the Over-Soul).

Imaginacija na nivoima nestaje čim poklonik pređe područje Iluzije i uđe u područje Stvarnosti na sedmom nivou potpuno involuirane svesti na kome je on apsolutno oslobođen svih tragova impresija. Svest sedmog nivoa je i potpuna i zrela; ona je svest bez imresija koja poistovećuje dušu sa njenim „Jastvom“. Duša tada svesno oseća i doživljava svoje večno postojanje kao Bog. „Kap“ (duša) lišena mehurića (forme neznanja u Iluziji) spoznaje svoje večno postojanje u beskonačnom okeanu kao sam okean (Paramatmu ili Najviše Jastvo).

State VIII

Stanje VIII

God as the Divinely Absorbed

Bog kao Uronjeni u Božansko

This state of God signifies for the soul the end of the long evolutionary struggle, the end of the reincarnation process and the end of the realization process through the planes. For the individual soul there is no higher stage toward which to aspire, because it has reached the  goal  by  becoming  one  with  God. The God-realized pilgrim of this stage is known to the Sufi world as a Majzoob and the Vedantist calls him a Brahmi Bhoot. The Majzoob has no body-consciousness and no consciousness of the three spheres, the gross, the subtle and the mental. This means that in this State VIII, God as Majzoob consciously experiences His own infinite trio-nature of infinite power, knowledge and bliss, but does not make use of these infinite aspects of His nature.

Za dušu ovo stanje označava kraj duge evolutivne borbe, kraj procesa reinkarnacije i kraj procesa realizacije kroz nivoe. Za individualnu dušu ne postoji viši stupanj kome bi mogla da teži, zato što je, postavši jedno sa Bogom, ostvarila cilj. Poklonik koji je na ovom stupnju postao jedno sa Bogom u svetu sufija je poznato kao Majzoob, a kod vedantista kao Brahmi Bhoot. Majzoob nema telesnu svest i nema svest o tri sfere: gruboj, suptilnoj i mentalnoj. To znači da u Stanju VIII, Bog kao Majzoob svesno doživljava Svoju beskonačnu trojnu prirodu beskonačne moći, znanja i blaženstva, ali ne upotrebljava te beskonačne aspekte Svoje prirode.

In this State VIII, the unconscious, infinite state A of God (the unconscious Paramatma) not only gains the highest divine consciousness of state B of God (the conscious Paramatma) but in this state God becomes divinely absorbed in the reality of His own infinite, conscious state, and thus realizes His eternal identity with the infinite, conscious state B of God.

U Stanju VIII, ono nesvesno, beskonačno Božije stanje A (nesvesna Paramatma) ne samo da stiče najvišu božansku svest Božijeg stanja B (svesna Paramatma), već u ovom stanju Bog biva božanski uronjen u stvarnost Svog beskonačnog, svesnog stanja, i tako spoznaje Svoju večnu istovetnost sa beskonačnim, svesnim Božijim stanjem B.

This State VIII of God is of the highest divine consciousness, which is the ahadiyat (halat-e-Muhammadi) or the vidnyan. All God-realized beings—the Majzoob-e-Kamil (Brahmi Bhoot), Majzoob-Salik (Paramhansa), Azad-e-Mutlaq (Jivanmukta), Qutub (Sadguru), and Rasool (Avatar)—retire to this state B of God in the Beyond after disembodiment. Meher Baba explained that such a disembodied state of the Perfect Master is referred to by the Sufis as halat-e-Muhammadi (State of Muhammad), as distinguished from muqam-e-Muhammadi (Office of Muhammad), when in a physical body. Haqiqat-e-Muhammadi is the tenth state of God in a physical body, and the muqam-e-Muhammadi (Office of Muhammad) is the Vidnyan Bhumika (the office of vidnyan) depicted in the chart as “C.”

Ovo Božije Stanje VIII je stanje najviše božanske svesti, koja je ahadiyat (halat-e-Muhammadi) ili vidnyan. Sva Bogostvarena bića Majzoob-e-Kamil (Brahmi Bhoot, Majzoob Salik (Paramhansa), Azad-e-Mutlaq (Jivanmukta), Qutub (Sadguru), i Rasool (Avatar) povlače se nakon oslobađanja od tela u stanju B Boga u Onostranom. Meher Baba je objasnio da se takvo vantelesno stanje Savršenog Učitelja kod sufija naziva halat-e-Muhammadi (Stanje Muhammada), za razliku od muqam-e-Muhammadi (Sedište Muhammada), kada je on u fizičkom telu. Haqiqat-e-Muhammadi je deseto stanje Boga kada je on u fizičkom telu, a muqa-e-Muhammadi (Sedište Muhammada) je Vidnyan Bhumika (sedište vidnyana) koje je na karti označeno sa C.

State IX

Stanje X

God as Liberated Incarnate Soul

Bog kao oslobođena utelovljena duša

If God, divinely absorbed as in State VIII, recovers and maintains normal consciousness of the mental, subtle and gross spheres through His mental, subtle and gross aspects as an embodiment of a perfect human being known as Majzoob (divinely absorbed), He then experiences State IX at the Divine Junction between God States VIII and X.

Ako Bog uronje u božansko kao u Stanju VIII povrati i zadrži normalnu svest o mentalnoj, suptilnoj i gruboj sferi preko Svojih mentalnih, suptilnih i grubih aspekata kao utelovljenje savršenog ljudskog bića koje je poznato kao Majzoob (uronjen u božansko), On tada doživljava Stanje IX u Božanskom Spoju, između Božanskog Stanja VIII i X.

If the soul recovers the normal consciousness of the mental, subtle and gross bodies and spheres, it comes out of the Majzoob State VIII, crossing the fana-fillah, to get the experience of the baqa-billah state. But, before becoming established in baqa-billah, it may enter the state known to Sufis as “fana-ma-al-baqa” of the “muqam-e-furutat,” which the Vedantists call “turiya avastha.” This is State IX at the Divine Junction between the fana-fillah and baqa-billah of Divinity.

Ako duša povrati normalnu svest o mentalnom, suptilnom i grubom telu i sferama, ona izlazi iz Stanja VIII Majzooba i prolazi fana-fillah da bi stekla iskustvo stanja baqa-billah. Ali, pre nego što se učvrsti u baqa-billahu, ona može da uđe u stanje koje je kod sufija poznato kao „fana-ma-al-baqa“ „muqam-e-furutata„, koje u vedanti nazivaju „turiya avastha„. To je Stanje IX u Božanskom Spoju, između fana-fillaha i baqa-billaha Božanstva.

The God-realized souls in a human body at this state are either the Paramhansa (Majzoob-Salik or  Salik-Majzoob) or the Jivan-mukta (Azad-e-Mutlaq). They both enjoy infinite knowledge, power and bliss, and are conscious of the “I am God” state. They differ from the Majzoob-e-Kamil, however, in that they can and do become conscious of the three bodies and the three spheres (mental, subtle and gross). While the Majzoob state is a continual state of being divinely absorbed, the state of the Paramhansa is one of sometimes being divinely absorbed and sometimes recovering normal consciousness of one who experiences the suluk of sulukiyat. His conscious experience is sometimes that of “I am my own God” and sometimes “I am my own creature.” The state of the Jivanmukta is of one who normally experiences the suluk of sulukiyat (i.e., of one permanently established in the state of baqa-billah). Both the Paramhansa and Jivanmukta differ from the Qutub in not being able to use the infinite knowledge, power and bliss that they experience continuously.

Bogoostvarene duše u ljudskom telu u ovom stanju su ili Paramhanse (Majzoob Salik, ili Salik-Majzoob) ili Jivanmukta (Azad-e-Mutlaq). I jedan i drugi uživaju beskonačno znanje, moć i blaženstvo i svesni su stanja „Ja sam Bog“. Međutim, oni se ipak razlikuju od Majzoob-e-Kamila po tome što mogu da postanu svesni i postaju svesni tri tela i tri sfere (mentalne, suptilne i grube). Dok je stanje Majzooba stanje stalne uronjenosti u božansko, stanje Paramhanse je stanje u kome je osoba ponekad uronjena u božansko, a ponekad se vraća u normalnu svest onoga koji doživljava suluk sulukiyata. Ponekad je njegovo svesno iskustvo „Ja sam svoj sopstveni Bog“, a poneka „Ja sam svoje sopstveno biće“. Stanje Jivanmukte je stanje onoga koji normalno doživljava suluk sulukiyata (tj. stanje onoga koji je trajno utemeljen u stanju baqa-billaha). I Paramhansa i Jivanmukta se razlikuju od Qutuba po tome što ne mogu da koriste beskonačno znanje, moć i blaženstvo koje neprekidno doživljavaju.

No direct[1] spiritual benefit accrues to the world from a Paramhansa or Jivanmukta. However, a Jivanmukta, towards the end of his life, does make one single soul perfect like himself; although he has no duty in the three spheres, he enjoys the baqa-billah state.

Od Paramhanse ili Jivanmukte svet ne dobija direktnu[2] spiritualnu korist. Međutim, Jivanmukta pri kraju svog života zaista načini jednu jedinu dušu savršenom poput njega samog; i mada on nema nikakvu dužnost unutar tri sfere, on uživa baqa billah stanje.

State X

Stanje X

God as Man-God and God-Man

Bog kao „Čovek-Bog“

This is the state of God in a human body such as a Perfect Master (Qutub, Sadguru). In this state the Perfect Master or the Man-God is divinely, unattachedly and unlimitedly above the law of Illusion that governs the cosmic Creation in an infinitely systematical order; and yet He permits Himself to be bound by the limitations of time, space and causation while continually experiencing consciously His “I am God” state and His infinite power, knowledge and bliss. He not only experiences these infinite attributes, but He also uses these for the emancipation of other souls in the grip of ignorance who are still unconscious of their own eternal reality.

Ovo je stanje Boga u ljudskom telu u vidu Savršenog Učitelja (Qutuba, Sadgurua). U ovom stanju Savršeni Učitelj ili Čovek-Bog je božanski nevezan i neograničen zakonom Iluzije koji upravlja kosmičkom Kreacije po beskonačno sistematičnom ustrosjtvu; a ipak On dopušta Sebi da bude sputan ograničenjima vremena, prostora i uzročnosti dok stalno, svesno doživljava Svoje stanje „Ja sam Bog“ i Svoju beskonačnu moć, znanje i blaženstvo. On ne samo da doživljava ove beskonačne atribute, već ih i upotrebljava da bi oslobodio druge duše koje su u stezi neznanja i još uvek nesvesne sopstvene večne stvarnosti.

This is the state of absolute perfection; here God is with attributes and with form (saguna and sakar).

Ovo je stanje apsolutnog savršenstva; ovde je Bog sa odlikama i sa oblikom (sagun i sakar).

According to the Sufis, the Qutub connotes the highest point on the upward journey; he is the summum bonum of Creation and the fairest flower of humanity. In the Majzoob state, the soul enjoyed the infinite bliss of the “I am God” state; but the Perfect Master (Qutub, Sadguru) enjoys the infinite bliss of the “I am God” state and also the highest divine consciousness of “Everything is I” and “Everything is from Me.”

Prema sufijima, Qutub istovremeno označava i najvišu tačku puta na uzlaznom putovanju; on je summum bonum[3]Kreacije i najlepši cvet čovečanstva. U stanju Majzooba duša je uživala beskonačno blaženstvo stanja „Ja sam Bog“; ali Savršeni Učitelj (Qutub, sadguru) uživa beskonačno blaženstvo stanja „Ja sam Bog“, a uz to i najvišu božansku svest stanja „Sve je Ja“ i „Sve potiče od Mene“.

This tenth state of God in the human body is the state of haqiqat-e-Muhammadi. The Perfect Masters (Qutubs or Sadgurus) and the Avatar (Rasool) are all of this state. Whether God is in the state of Man-God, as Perfect Master, or in the state of God-Man, as Avatar, He is in this tenth state and functions as a Man-God and as a God-Man from the divine office muqam-e-Muhammadi or vidnyan bhumika, depicted in the chart as “C.” The first manifestation of God, with His infinite consciousness, assumed this divine office, and this office will ever continue to function eternally to radiate infinite power, knowledge and bliss, which the Perfect Masters and the Avatar not only eternally experience, but also use for the emancipation of all souls who are still in the grip of ignorance, trying to gain consciousness of their eternal state of oneness with the Over-Soul.

Ovo deseto stanje Boga u ljudskom telu je stanje haqiqat-e-Muhammadija. Savršeni Učitelj (Qutub ili Sadguru) i Avatar (Rasool) su svi u ovom stanju. Bez obzira da li je Bog u stanju Čoveka-Boga, kao Savršeni Učitelj, ili u stanju Bogo-Čoveka, kao Avatar, On je u ovom desetom stanju i deluje kao Čovek-Bog i kao Bog-Čovek iz božanskog sedišta muqam-e-Muhammadija ili vinyan bhumike koje je na karti označeno sa „C“. Prva manifestacija Boga, sa Njegovom beskonačnom svešću, postala je ovo božansko sedište, i to sedište će i dalje večno da deluje isijavajući beskonačnu moć, znanje i blaženstvo koje Savršeni Učitelj i Avatar ne samo da večno doživljavaju, već i upotrebljavaju za oslobađanje svih duša koje su još uvek pod stegom neznanja, i koje pokušavaju da steknu svest o svom večnom stanju jedinstva sa Najvišim Jastvom.

In other words, God in a human body will everlastingly manifest Himself in all of His perfection only through this divine office marked “C” in the chart “The Ten States of God.”

Drugim rečima, Bog u ljudskom telu će se večno ispoljavati u svoj Svojoj savršenosti samo kroz to božansko sedište koje je na karti „Deset stanja Boga“ označeno kao „C“.

It was only through this divine office that God, as God-Man, in the form of Zoroaster, Rama, Krishna, Jesus, Buddha, Muhammad and others, manifested Himself and proclaimed in every cycle, age after age, that He is the Saviour, the Prophet, the Messiah, the Son-of-God, the Avatar, the Rasool, the Buddha and so forth. And it is only through this divine office that the five Perfect Masters or the Qutubs or the Sadgurus function as the summum bonum of the whole cosmic Creation.

Jedino se preko tog božanskog sedišta Bog, kao Bog-Čovek, u obličju Zoroastera, Rame, Krishne, Isusa, Buddhe, Muhammeda i drugih, ispoljio u svakom ciklusu, od jedne do druge ere, i javno obzananio da je On Spasitelj, Prorok, Mesija, Sin Božji, Avatar, Rasool, Buddha, itd. I jedino kroz to božansko sedište Savršeni Učitelj ili Qutub ili Sadguru deluju kao Vrhovni Bog celokupne kosmičke Kreacije.

The Sufis call this divine office “muqam-e-Muhammadi,” after the name of the Prophet Muhammad, the Rasool of God, in His haqiqat-e-Muhammadi. Similarly, Jesus of Nazareth, the Son of God, is—like Muhammad, Zoroaster, Krishna, Rama, Buddha—the God-Man; whilst “Christ,” like haqiqat-e-Muhammadi, is the divine state of Jesus.

Sufije to božansko sedište nazivaju „muqam-e-Muhammadijem“ po imenu Proroka Muhammada, Božijim Rasoolom u Njegovom haqiqat-e-Muhammadiju. Slično tome, Isus iz Nazareta, Sin Božiji je – kao i Muhammad, Zoroaster, Krishna, Rama, Buddha – Bog-Čovek; dok je „Hrist“, kao i haqiqa-e-Muhammadi, božansko stanje Isusa.

When we try to put together all the different stages of God in a nutshell, five distinct stages, in the travail of the unconscious Paramatma to gain complete consciousness, become conspicuous.

Kada pokušamo da sjedinimo sve različite stupnjeve Boga u jednoj ljusci oraha, tada pet jasno određenih stupnjeva u nastojanjima nesvesne Paramatme da stekne savršenu svest, postaju vrlo očigledni.

The First Stage

Prvi Stupanj

1. To begin with, atma (soul) and Paramatma (Over-Soul) are both one in the infinite, indivisible “Oneness of Reality.”

(A) Počnimo sa tim da su i atma (duša) i Paramatma (Najviše Jastvo) jedno u božanskoj nedeljivoj „Jednosti Stvarnosti“.

2. Before the beginning of the Beginning, Paramatma and all atmas were unconscious and unimpressioned.

(B) Pre početka samoga Početka, Paramatma i sve atme su bile nesvesne i bez impresija.

3. In the beginning, atma had no consciousness of the gross body, subtle body or mental body, and therefore had no experience of the gross world, the subtle world or the mental world. Atma was even unconscious of its own Self and therefore had no experience of its own Paramatma state.

(C) U početku, atma nije imala svest o grubom telu, suptilnom telu, ni mentalnom telu i zbog toga nije imala nikakvo iskustvo grubog sveta, suptilnog sveta, ni mentalnog sveta. Atma je čak bila nesvesna i svog sopstvenog Jastva i stoga nije imala nikakvo iskustvo o svom sopstvenom stanju Paramatme.

This is the stage depicted as state A  in the chart of the Ten States of God.

To je stupanj prikazan kao stanje A na karti Deset Stanja Boga.

The Second Stage

Drugi Stupanj

Atma gains consciousness and has impressions. At this stage atma is conscious either of the gross body or the subtle body or the mental body and experiences either the gross world or the subtle world or the mental world; but atma is still unconscious of its own Self and therefore does not experience the Paramatma state yet.

Atma stiče svest i ima impresije. Na ovom stupnju atma je svesna ili grubog tela ili suptilnog tela ili mentalnog tela i doživljava ili grubi svet ili suptilni svet ili mentalni svet; međutim atma je još uvek nesvesna svog sopstvenog Jastva i zato još uvek ne doživljava stanje Paramatme.

This is the stage as in States III, IV, V, VI and VII according to the chart.

Ovo je prema karti, stupanj kao u Stanjima III, IV, V, VI, i VII.

The Third Stage

Treći Stupanj

Atma becomes impressionless but retains full and complete consciousness. This complete consciousness is now no longer of the gross body, the subtle body or the mental body, and therefore atma no longer experiences the gross world, the subtle world or the mental world.

Atma biva oslobođena impresija, ali zadržava potpunu i savršenu svest. Ova savršena svest sada više nije svest o grubom telu, suptilnom telu ili mentalnom telu i stoga atma više ne doživljava grubi svet, suptilni svet ili mentalni svet.

This consciousness that is retained is of atma’s own infinite Self, and therefore atma now experiences the Paramatma state consciously and experiences the infinite power, knowledge and bliss of the “I am God” state.

Svest koja je zadržana je svest o beskonačnom Jastvu same atme i zato atma sada svesno doživljava stanje Paramatme i doživljava beskonačnu moć, znanje i blaženstvo stanja „Ja sam Bog“.

This is the stage noted as State VIII in the chart.

Ovaj stupanj je na karti označen kao Stanje VIII.

The Fourth Stage

Četvrti Stupanj

Atma recovers the so-called normal consciousness of the gross body, the subtle body and the mental body and therefore once again experiences, at one and the same time, the gross world, the subtle world and the mental world. At this stage, atma is simultaneously also conscious of its own infinite Self and experiences the infinite power, infinite knowledge and infinite bliss of its own Paramatma state, but atma cannot use these infinite attributes even though, at this stage, it is conscious of its gross, subtle and mental bodies and experiences simultaneously the three worlds.

Atma ponovo zadobija takozvanu normalnu svest o grubom telu, suptilnom telu i mentalnom telu i stoga još jednom istovremeno doživljava i grubi svet i suptilni svet i mentalni svet. Na ovom stupnju atma je, uz to, istovremeno svesna i sopstvenog Jastva i doživljava beskonačnu moć, beskonačno znanje i beskonačno blaženstvo sopstvenog stanja Paramatme, ali atma ne može da upotrebljava ova beskonačna svojstva i pored toga što je na ovom stupnju svesna svog grubog, suptilnog i mentalnog tela i doživljava istovremeno tri sveta.

This is the stage of State IX in the chart.

Ovo je na karti stupanj Stanja IX.

The Fifth Stage

Peti Stupanj

Atma is fully and completely conscious of the gross body, the subtle body and the mental body, and experiences the gross world, the subtle world and the mental world simultaneously with having the highest divine consciousness of its infinite Self, and also experiences and uses the infinite power, infinite knowledge and infinite bliss of its own Paramatma state.

Atma je potpuno i savršeno svesna grubog tela, suptilnog tela i mentalnog tela i doživljava grubi svet, suptilni svet i mentalni svet, dok istovremeno poseduje najvišu božansku svest o svom beskonačnom Jastvu, a osim toga doživljava i upotrebljava beskonačnu moć, beskonačno znanje i beskonačno blaženstvo svog sopstvenog stanja Paramatme.

This is the stage of State X as shown in the chart of the Ten States of God.[4]

Prema prikazu na karti Deset Stanja Boga, ovo je stupanj Stanja X.[5]


[1] [Nevertheless, indirectly, anyone coming in contact with him automatically benefits. Ed.]

[2] Međutim indirektno, svako ko dospe u kontakt sa njima je na dobitku. Ur.

[3] Vrhovni Bog (prim. prev.)

[4] [A summary by Meher Baba of different terms for status, state, stage or aspect and gnosis in the eternal sphere of Reality appears on pages 278–279. The gnosis of “I am God” is common to each one of the four types of perfection and does not end on physical death. Ed.]

[5] Mehe Babin rezime različitih pojmova za status, stanje, stupanj ili aspekt i gnozu u večnoj sferi Stvarnosti nalazi se na strani 294-5. Gnoza „Ja sam Bog“ svojstvena je svakom od četiri tipa savršenstva i ona se ne okončava nakon fizičke smrti. Ur.