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| POGLAVLJE 99 : DRUŠTVENI PROBLEMI RELIGIJE |
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POGLAVLJE 101 : STVARNA PRIRODA RELIGIJE |
RELIGION IN HUMAN EXPERIENCE
POGLAVLJE 100 : RELIGIJA U LJUDSKOM ISKUSTVU
1955 100:0.1 THE experience of dynamic religious living transforms the mediocre individual into a personality of idealistic power. Religion ministers to the progress of all through fostering the progress of each individual, and the progress of each is augmented through the achievement of all.
2014 100:0.1 ISKUSTVO dinamičnog religioznog življenja preobražava prosječnu osobu u ličnost idealističke moći. Religija pomaže napretku svih potičući napredak svakog pojedinca, dok se pojedinačni napredak nadopunjuje kroz ostvarenje svih.
1955 100:0.2 Spiritual growth is mutually stimulated by intimate association with other religionists. Love supplies the soil for religious growth—an objective lure in the place of subjective gratification—yet it yields the supreme subjective satisfaction. And religion ennobles the commonplace drudgery of daily living.
2014 100:0.2 Duhovni rast se uzajamno stimulira kroz intimnu povezanost s drugim praktikantima religije. Ljubav opskrbljuje tlo za religijski rast - objektivni mamac umjesto subjektivnog zadovoljstva - stvarajući vrhovno subjektivno zadovoljstvo. Religija oplemenjuje svakidašnje napore uobičajenog života.
¶ 1. RELIGIOZNI RAST
1. RELIGIOUS GROWTH
1. RELIGIOZNI RAST
1955 100:1.1 While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasure, even loyalties to the highest concepts of diversified life situations and cosmic relations.
2014 100:1.1 Dok religija stvara rast značenja i unaprjeđenje vrijednosti, zlo uvijek rezultira kad se čisto osobne procjene uzvise do razina apsoluta. Dijete procjenjuje iskustvo u skladu sa sadržajem užitka; zrelost je proporcionalna zamjeni viših značenja za osobni užitak, čak i odanosti najvišim pojmovima raznolikih životnih situacija i kozmičkih odnosa.
1955 100:1.2 Some persons are too busy to grow and are therefore in grave danger of spiritual fixation. Provision must be made for growth of meanings at differing ages, in successive cultures, and in the passing stages of advancing civilization. The chief inhibitors of growth are prejudice and ignorance.
2014 100:1.2 Neke osobe su previše zauzete da rastu i stoga su u velikoj opasnosti od duhovne fiksacije. Bitno je stvoriti uvjete za rast značenja u različitim dobima, u slijedu kultura, te u prolaznim fazama napredujuće civilizacije. Glavni kočničari rasta su predrasude i neznanje.
1955 100:1.3 Give every developing child a chance to grow his own religious experience; do not force a ready-made adult experience upon him. Remember, year-by-year progress through an established educational regime does not necessarily mean intellectual progress, much less spiritual growth. Enlargement of vocabulary does not signify development of character. Growth is not truly indicated by mere products but rather by progress. Real educational growth is indicated by enhancement of ideals, increased appreciation of values, new meanings of values, and augmented loyalty to supreme values.
2014 100:1.3 Dajte svakom djetetu u razvoju priliku da oblikuje svoje vlastito religiozno iskustvo; ne namećite mu gotova iskustva odraslih. Ne zaboravite, višegodišnji napredak kroz utemeljeni obrazovni režim ne mora značiti intelektualni napredak, a još manje duhovni rast. Obogaćenje riječnika ne znači razvoj karaktera. Rast nije istinski naznačen pukim proizvodima nego napretkom. Stvarni obrazovni rast je označen unaprijeđenjem ideala, povećanim uvažavanjem vrijednosti, novim značenjima vrijednosti, te produbljenom odanosti vrhovnim vrijednostima.
1955 100:1.4 Children are permanently impressed only by the loyalties of their adult associates; precept or even example is not lastingly influential. Loyal persons are growing persons, and growth is an impressive and inspiring reality. Live loyally today—grow—and tomorrow will attend to itself. The quickest way for a tadpole to become a frog is to live loyally each moment as a tadpole.
2014 100:1.4 Djecu trajno impresioniraju samo odanosti njihovih odraslih suradnika; propisi, pa čak ni primjer, nisu trajno utjecajni. Odane osobe su one koje rastu, a rast je impresivna i inspirativna stvarnost. Živite odano danas - rastite - i sutra će se pobrinuti samo za sebe. Najbrži način za punoglavca da postane žaba je da živi odano svaki trenutak kao punoglavac.
1955 100:1.5 The soil essential for religious growth presupposes a progressive life of self-realization, the co-ordination of natural propensities, the exercise of curiosity and the enjoyment of reasonable adventure, the experiencing of feelings of satisfaction, the functioning of the fear stimulus of attention and awareness, the wonder-lure, and a normal consciousness of smallness, humility. Growth is also predicated on the discovery of selfhood accompanied by self-criticism—conscience, for conscience is really the criticism of oneself by one’s own value-habits, personal ideals.
2014 100:1.5 Bitno tlo za religiozni rast počiva na pretpostavci progresivnog života samoostvarenja, koordinacije prirodnih sklonosti, prakticiranja radoznalosti i uživanja razumne avanture, doživljavanja osjećaja zadovoljstva, funkcioniranja stimulusa straha u vidu opreznosti i pozornosti, primamnog djelovanja ljubopitivosti i normalne svijesti o vlastitoj malenkosti, poniznosti. Rast je također utemeljen na otkriću samosvojnosti u pratnji samokritičnosti - savjesti - jer savjest je zapravo kritika samoga sebe po svojim vlastitim vrijednosnim navikama, osobnim idealima.
1955 100:1.6 Religious experience is markedly influenced by physical health, inherited temperament, and social environment. But these temporal conditions do not inhibit inner spiritual progress by a soul dedicated to the doing of the will of the Father in heaven. There are present in all normal mortals certain innate drives toward growth and self-realization which function if they are not specifically inhibited. The certain technique of fostering this constitutive endowment of the potential of spiritual growth is to maintain an attitude of wholehearted devotion to supreme values.
2014 100:1.6 Na religiozno iskustvo značajno utječu fizičko zdravlje, naslijeđeni temperament i društveno okruženje.Ali ovi vremenski uvjeti ne umanjuju unutarnji duhovni napredak duše posvećene vršenju volje Oca na nebu. U svim normalnim smrtnicima postoje određeni urođeni porivi prema rastu i samoostvarenju koji funkcioniraju ako nisu posebno kočeni. Pouzdana vještina za poticanje ovog konstitutivnog obdarenja potencijalnosti duhovnog rasta je održavanje stava svesrdne odanosti vrhovnim vrijednostima.
1955 100:1.7 Religion cannot be bestowed, received, loaned, learned, or lost. It is a personal experience which grows proportionally to the growing quest for final values. Cosmic growth thus attends on the accumulation of meanings and the ever-expanding elevation of values. But nobility itself is always an unconscious growth.
2014 100:1.7 Religija ne može biti darovana, primljena, posuđena, naučena ili izgubljena. Ona je osobno iskustvo koje raste proporcionalno rastućoj težnji za najvišim vrijednostima. Kozmički rast dakle slijedi nakupljanje značenja i rastuće povišenje vrijednosti. Ali sama plemenitost je uvijek nesvjestan rast.
1955 100:1.8 Religious habits of thinking and acting are contributory to the economy of spiritual growth. One can develop religious predispositions toward favorable reaction to spiritual stimuli, a sort of conditioned spiritual reflex. Habits which favor religious growth embrace cultivated sensitivity to divine values, recognition of religious living in others, reflective meditation on cosmic meanings, worshipful problem solving, sharing one’s spiritual life with one’s fellows, avoidance of selfishness, refusal to presume on divine mercy, living as in the presence of God. The factors of religious growth may be intentional, but the growth itself is unvaryingly unconscious.
2014 100:1.8 Religiozne navike razmišljanja i djelovanja doprinose gospodarstvu duhovnog rasta. Čovjek može razviti religiozne predispozicije prema povoljnim reakcijama na duhovne podražaje, neku vrstu uvjetovanog duhovnog refleksa. Navike koje pogoduju religioznom rastu obuhvaćaju njegovanu osjetljivost prema božanskim vrijednostima, opažanje religioznog življenja u drugima, reflektirajuću meditaciju kozmičkih značenja, rješavanje pitanja obožavanja, dijeljenje vlastitog duhovnog življenja s bližnjima, izbjegavanje sebičnosti, odbijanje da se oslanjanja na božansko milosrđe, življenje kao u prisutnosti Boga. Čimbenici religijskog rasta mogu biti svjesni, ali sam rast je uvijek nesvjestan.
1955 100:1.9 The unconscious nature of religious growth does not, however, signify that it is an activity functioning in the supposed subconscious realms of human intellect; rather does it signify creative activities in the superconscious levels of mortal mind. The experience of the realization of the reality of unconscious religious growth is the one positive proof of the functional existence of the superconsciousness.
2014 100:1.9 Nesvjesna priroda religioznog rasta, međutim, ne znači da je to aktivnost koja se odvija u takozvanim podsvjesnim domenama ljudskog intelekta; to prije svjedoči o stvaralačkim aktivnostima u nadsvjesnim razinama smrtnog uma. Doživljaj realizacije stvarnosti nesvjesnog religioznog rasta je pozitivan dokaz funkcionalnog postojanja nadsvijesti.
¶ 2. DUHOVNI RAST
2. SPIRITUAL GROWTH
2. DUHOVNI RAST
1955 100:2.1 Spiritual development depends, first, on the maintenance of a living spiritual connection with true spiritual forces and, second, on the continuous bearing of spiritual fruit: yielding the ministry to one’s fellows of that which has been received from one’s spiritual benefactors. Spiritual progress is predicated on intellectual recognition of spiritual poverty coupled with the self-consciousness of perfection-hunger, the desire to know God and be like him, the wholehearted purpose to do the will of the Father in heaven.
2014 100:2.1 Duhovni razvoj ovisi, prvo, o održavanju žive duhovne povezanosti s istinskim duhovnim silama, i drugo, o neprekidnom rađanju duhovnih plodova: stavljanja u službu bližnjima onoga što je čovjek primio od svojih duhovnih dobročinitelja. Duhovni napredak je utemeljen na intelektualnom opažanju duhovnog siromaštva zajedno sa samosvijesti vlastite težnje za savršenstvom, želje za poznavanjem Boga i nalikovanjem Bogu, svesrdne posvećenosti vršenju volje Oca na nebu.
1955 100:2.2 Spiritual growth is first an awakening to needs, next a discernment of meanings, and then a discovery of values. The evidence of true spiritual development consists in the exhibition of a human personality motivated by love, activated by unselfish ministry, and dominated by the wholehearted worship of the perfection ideals of divinity. And this entire experience constitutes the reality of religion as contrasted with mere theological beliefs.
2014 100:2.2 Duhovni razvoj je prvo buđenje potreba, zatim opažanje značenja, a potom otkriće vrijednosti. Dokaz istinskog duhovnog razvoja počiva u primjeru ljudske ličnosti motivirane ljubavlju, aktivirane nesebičnom službom i dominirane svesrdnim obožavanjem savršenih ideala božanstvenosti. A cijelo to iskustvo tvori stvarnost religije nasuprot pukim teološkim uvjerenjima.
1955 100:2.3 Religion can progress to that level of experience whereon it becomes an enlightened and wise technique of spiritual reaction to the universe. Such a glorified religion can function on three levels of human personality: the intellectual, the morontial, and the spiritual; upon the mind, in the evolving soul, and with the indwelling spirit.
2014 100:2.3 Religija može napredovati do te razine iskustva gdje postaje prosvijetljena i mudra vještina duhovnog reagiranja na svemir. Takva uzvišena religija može djelovati na tri razine ljudske ličnosti: intelektualnoj, morontijalnoj i duhovnoj; nad umom, u evoluirajućoj duši i s unutarnjim duhom.
1955 100:2.4 Spirituality becomes at once the indicator of one’s nearness to God and the measure of one’s usefulness to fellow beings. Spirituality enhances the ability to discover beauty in things, recognize truth in meanings, and discover goodness in values. Spiritual development is determined by capacity therefor and is directly proportional to the elimination of the selfish qualities of love.
2014 100:2.4 Duhovnost istodobno postaje pokazatelj čovjekove blizine Bogu i mjera njegove korisnosti bližnjima. Duhovnost povećava čovjekovu sposobnost da otkrije ljepotu u stvarima, da prepozna istinu u značenjima i da otkrije dobrotu u vrijednostima. Duhovni razvoj je određen čovjekovim kapacitetom, te je izravno proporcionalan uklanjanju sebičnih kvaliteta ljubavi.
1955 100:2.5 Actual spiritual status is the measure of Deity attainment, Adjuster attunement. The achievement of finality of spirituality is equivalent to the attainment of the maximum of reality, the maximum of Godlikeness. Eternal life is the endless quest for infinite values.
2014 100:2.5 Stvarni duhovni status je mjera postignuća Božanstva, usklađenja s Ispravljačem. Postizanje konačnosti duhovnosti je ekvivalent za postizanje maksimuma stvarnosti, maksimalnog nalikovanja Bogu. Vječni život je beskraj na potraga za beskonačnim vrijednostima.
1955 100:2.6 The goal of human self-realization should be spiritual, not material. The only realities worth striving for are divine, spiritual, and eternal. Mortal man is entitled to the enjoyment of physical pleasures and to the satisfaction of human affections; he is benefited by loyalty to human associations and temporal institutions; but these are not the eternal foundations upon which to build the immortal personality which must transcend space, vanquish time, and achieve the eternal destiny of divine perfection and finaliter service.
2014 100:2.6 Cilj ljudske samospoznaje treba biti duhovan, a ne materijalan. Jedine stvarnosti vrijedne stremljenja su božanske, duhovne i vječne. Smrtni čovjek ima pravo na uživanje fizičkih ugoda i na zadovoljstvo ljudskih strasti; on izvlači korist iz odanosti ljudskim udrugama i vremenskim institucijama; ali to nisu vječni temelji na kojima može sagraditi besmrtnu ličnost koja mora nadići prostor, pobijediti vrijeme i postići vječnu sudbinu božanskog savršenstva i finalističke službe.
1955 100:2.7 Jesus portrayed the profound surety of the God-knowing mortal when he said: “To a God-knowing kingdom believer, what does it matter if all things earthly crash?” Temporal securities are vulnerable, but spiritual sureties are impregnable. When the flood tides of human adversity, selfishness, cruelty, hate, malice, and jealousy beat about the mortal soul, you may rest in the assurance that there is one inner bastion, the citadel of the spirit, which is absolutely unassailable; at least this is true of every human being who has dedicated the keeping of his soul to the indwelling spirit of the eternal God.
2014 100:2.7 Isus je prikazao duboku sigurnost smrtnika koji zna Boga kad je rekao: "Onome koji poznaje Boga i vjeruje u kraljevstvo, što doista znači ako se sve stvari zemaljske sruše?" Vremenske sigurnosti su ranjive, ali duhovne sigurnosti su nepovredive
[1]. Kad bujice ljudske nedaće, sebičnosti, okrutnosti, mržnje, zlobe i ljubomore počnu tući oko smrtne duše, možete biti sigurni da postoji unutarnji bedem, tvrđava duha, koja je apsolutno neuništiva; barem to vrijedi za svakog čovjeka koji je posvetio vođenje svoje duše unutarnjem duhu vječnoga Boga.
1955 100:2.8 After such spiritual attainment, whether secured by gradual growth or specific crisis, there occurs a new orientation of personality as well as the development of a new standard of values. Such spirit-born individuals are so remotivated in life that they can calmly stand by while their fondest ambitions perish and their keenest hopes crash; they positively know that such catastrophes are but the redirecting cataclysms which wreck one’s temporal creations preliminary to the rearing of the more noble and enduring realities of a new and more sublime level of universe attainment.
2014 100:2.8 Nakon takvog duhovnog postignuća, bilo da je ostvareno postupnim rastom ili kroz neku krizu, nastupa nova orijentacija ličnosti, kao i razvoj novih standarda vrijednosti. Takve duhom rođene osobe primaju takvu novu životnu motivaciju da mogu mirno stajati i promatrati propadanje njihovih najdražih ambicija i slamanje njihovih najiskrenijih nada; one pouzdano znaju da takve katastrofe nisu ništa drugo nego preusmjeravanje kataklizmi koje lome čovjekove vremenske kreacije prethodno izgradnji plemenitijih i trajnijih stvarnosti nove i uzvišenije razine kozmičkog postignuća.
¶ 3. KONCEPTI VRHUNSKE VRIJEDNOSTI
3. CONCEPTS OF SUPREME VALUE
3. KONCEPTI VRHUNSKE VRIJEDNOSTI
1955 100:3.1 Religion is not a technique for attaining a static and blissful peace of mind; it is an impulse for organizing the soul for dynamic service. It is the enlistment of the totality of selfhood in the loyal service of loving God and serving man. Religion pays any price essential to the attainment of the supreme goal, the eternal prize. There is a consecrated completeness in religious loyalty which is superbly sublime. And these loyalties are socially effective and spiritually progressive.
2014 100:3.1 Religija nije vještina za postizanje statičnog i blaženog duševnog mira; ona je poticaj za organiziranje duše za dinamičnu službu. Ona je posvećenje sveukupnosti čovjekova “ja” u odanoj službi ljubavi prema Bogu i služenja čovjeku. Religija plaća svaku cijenu bitnu za postizanje vrhovnog cilja, vječne nagrade. Postoji posvećena potpunost u vjerskoj odanosti koja je vrhunski uzvišena. I takve odanosti su društveno učinkovite i duhovno progresivne.
1955 100:3.2 To the religionist the word God becomes a symbol signifying the approach to supreme reality and the recognition of divine value. Human likes and dislikes do not determine good and evil; moral values do not grow out of wish fulfillment or emotional frustration.
2014 100:3.2 Praktikantu religije riječ Bog postaje simbol koji označava pristup vrhovnoj stvarnosti i opažanje božanskih vrijednosti. To što čovjek voli ili ne voli ne određuje dobro i zlo; moralne vrijednosti ne rastu iz ispunjenja želja ili emocionalne frustracije .
1955 100:3.3 In the contemplation of values you must distinguish between that which is value and that which has value. You must recognize the relation between pleasurable activities and their meaningful integration and enhanced realization on ever progressively higher and higher levels of human experience.
2014 100:3.3 U kontemplaciji vrijednosti morate razlikovati to što je vrijednost i to što ima vrijednost. Morate opaziti povezanost ugodnih aktivnosti i njihove smislene integracije i poboljšane realizacije na sve višim i višim razinama ljudskog iskustva.
1955 100:3.4 Meaning is something which experience adds to value; it is the appreciative consciousness of values. An isolated and purely selfish pleasure may connote a virtual devaluation of meanings, a meaningless enjoyment bordering on relative evil. Values are experiential when realities are meaningful and mentally associated, when such relationships are recognized and appreciated by mind.
2014 100:3.4 Značenje je nešto što iskustvo dodaje vrijednosti; ono je cjeniteljska svijest vrijednosti. Izolirani i čisto sebični užitak može značiti istinsko obezvrjeđivanje značenja, besmisleno uživanje koje graniči s relativnim zlom. Čovjek može doživjeti vrijednosti kad su njegove stvarnosti smislene i mentalno povezane, kad su takvi odnosi priznati i cijenjeni od strane uma.
1955 100:3.5 Values can never be static; reality signifies change, growth. Change without growth, expansion of meaning and exaltation of value, is valueless—is potential evil. The greater the quality of cosmic adaptation, the more of meaning any experience possesses. Values are not conceptual illusions; they are real, but always they depend on the fact of relationships. Values are always both actual and potential—not what was, but what is and is to be.
2014 100:3.5 Vrijednosti nikada ne mogu biti statične; stvarnost znači promjenu, rast. Promjena bez rasta, proširenja značenja i uzvišenja vrijednosti, je bezvrijedna - je potencijalno zla. Što je veća kvaliteta kozmičke prilagodbe, više je značenja u nekom iskustvu. Vrijednosti nisu konceptualne iluzije; one su stvarne, ali uvijek ovise o činjenici odnosa. Vrijednosti su uvijek i aktualne i potencijalne - ne ono što je bilo, već ono što jeste i što će biti.
1955 100:3.6 The association of actuals and potentials equals growth, the experiential realization of values. But growth is not mere progress. Progress is always meaningful, but it is relatively valueless without growth. The supreme value of human life consists in growth of values, progress in meanings, and realization of the cosmic interrelatedness of both of these experiences. And such an experience is the equivalent of God-consciousness. Such a mortal, while not supernatural, is truly becoming superhuman; an immortal soul is evolving.
2014 100:3.6 Povezivanje aktualnosti i potencijalnosti znači rast, iskustvenu realizaciju vrijednosti. No, rast nije samo napredak. Napredak je uvijek smislen, ali je relativno bezvrijedan bez rasta. Vrhovna vrijednost ljudskog života počiva u rastu vrijednosti, napretku u značenjima i realizaciji kozmičke povezanosti ova dva iskustva. I takvo iskustvo je ekvivalent svijesti Boga. Takav smrtnik, dok nije nadprirodan, doista postaje nadljudski; tu se razvija besmrtna duša.
1955 100:3.7 Man cannot cause growth, but he can supply favorable conditions. Growth is always unconscious, be it physical, intellectual, or spiritual. Love thus grows; it cannot be created, manufactured, or purchased; it must grow. Evolution is a cosmic technique of growth. Social growth cannot be secured by legislation, and moral growth is not had by improved administration. Man may manufacture a machine, but its real value must be derived from human culture and personal appreciation. Man’s sole contribution to growth is the mobilization of the total powers of his personality—living faith.
2014 100:3.7 Čovjek ne može izazvati rast, ali može stvoriti povoljne uvjete. Rast je uvijek nesvjestan, bilo da je fizički, intelektualan ili duhovan. Ljubav time raste; ona ne može biti stvorena, proizvedena ili kupljena; ona mora rasti. Evolucija je kozmička vještina rasta. Društveni rast ne može biti osiguran od strane zakona, kao što ni moralni rast ne može biti poboljšan administracijom. Čovjek može proizvesti stroj, ali njegova stvarna vrijednost mora biti izvedena iz ljudske kulture i osobnog cijenjenja. Čovjekov jedini doprinos rastu je mobilizacija ukupnih sila njegove ličnosti - živuća vjera.
¶ 4. PROBLEMI RASTA
4. PROBLEMS OF GROWTH
4. PROBLEMI RASTA
1955 100:4.1 Religious living is devoted living, and devoted living is creative living, original and spontaneous. New religious insights arise out of conflicts which initiate the choosing of new and better reaction habits in the place of older and inferior reaction patterns. New meanings only emerge amid conflict; and conflict persists only in the face of refusal to espouse the higher values connoted in superior meanings.
2014 100:4.1 Religiozno življenje je odano življenje, a odano življenje je kreativno življenje, autentično i spontano. Nove religiozne spoznaje proizlaze iz sukoba koji potiču odabir novih i boljih reakcijskih navika umjesto starijih i nižih reakcijskih uzoraka. Nova značenja nastaju samo iz sukoba; a sukob ostaje sukob samo ako čovjek odbije prihvatiti više vrijednosti koje počivaju u superiornim značenjima.
1955 100:4.2 Religious perplexities are inevitable; there can be no growth without psychic conflict and spiritual agitation. The organization of a philosophic standard of living entails considerable commotion in the philosophic realms of the mind. Loyalties are not exercised in behalf of the great, the good, the true, and the noble without a struggle. Effort is attendant upon clarification of spiritual vision and enhancement of cosmic insight. And the human intellect protests against being weaned from subsisting upon the nonspiritual energies of temporal existence. The slothful animal mind rebels at the effort required to wrestle with cosmic problem solving.
2014 100:4.2 Religiozne zbunjenosti su neizbježne; bez psihičkog sukoba i duhovne agitacije nema rasta. Organizacija filozofskih standarda življenja podrazumijeva znatnu pomutnju u filozofskim domenama uma. Čovjek ne razvija odanost velikom, dobrom, istinitom i plemenitom bez borbe. Potrebno j e uložiti napor za pojašnjenje duhovne vizije i poboljšanje kozmičkog uvida. A ljudski intelekt prosvjeduje odvajanju od neduhovnih energija vremenske egzistencije. Um lijene životinje se protivi naporu koji je potreban da se čovjek uhvati u koštac s rješavanjem kozmičkih problema.
1955 100:4.3 But the great problem of religious living consists in the task of unifying the soul powers of the personality by the dominance of love. Health, mental efficiency, and happiness arise from the unification of physical systems, mind systems, and spirit systems. Of health and sanity man understands much, but of happiness he has truly realized very little. The highest happiness is indissolubly linked with spiritual progress. Spiritual growth yields lasting joy, peace which passes all understanding.
2014 100:4.3 Ali veliki problem religioznog življenja počiva u zadaći objedinjavanja duševnih snaga ličnosti kroz dominaciju LJUBAVI. Zdravlje, mentalna učinkovitost i sreća proizlaze iz ujedinjenja fizičkih sustava, umnih sustava i sustava duha. O zdravlju i razumu čovjek razumije mnogo, ali je o sreći uistinu shvatio vrlo malo. Najveća sreća je neraskidivo povezana s duhovnim napretkom. Duhovni rast donosi trajnu radost, mir koji nadilazi svako razumijevanje.
1955 100:4.4 In physical life the senses tell of the existence of things; mind discovers the reality of meanings; but the spiritual experience reveals to the individual the true values of life. These high levels of human living are attained in the supreme love of God and in the unselfish love of man. If you love your fellow men, you must have discovered their values. Jesus loved men so much because he placed such a high value upon them. You can best discover values in your associates by discovering their motivation. If someone irritates you, causes feelings of resentment, you should sympathetically seek to discern his viewpoint, his reasons for such objectionable conduct. If once you understand your neighbor, you will become tolerant, and this tolerance will grow into friendship and ripen into love.
2014 100:4.4 U fizičkom životu osjetila govore o postojanju stvari; um otkriva stvarnost značenja; ali duhovno iskustvo otkriva pojedincu istinske vrijednosti življenja. Ove visoke razine ljudskog življenja mogu biti postignute samo u vrhovnoj ljubavi prema Bogu i u nesebičnoj ljubavi prema bližnjima. Ako volite svoje bližnje, već ste otkrili njihove vrijednosti. Isus je toliko volio ljude jer je u njima vidio tako visoku vrijednost. Vi najbolje možete otkriti vrijednosti u svojim bližnjima ako otkrijete njihovu motivaciju. Ako vas netko iritira, izaziva osjećaj odbojnosti, trebate suosjećajno nastojati prepoznati njegov stav, njegove razloge za takvo neprimjerno ponašanje. Ako shvatite svoga susjeda, vi ćete postati tolerantni, a ta će tolerancija prerasti u prijateljstvo i sazrijeti u ljubav.
1955 100:4.5 In the mind’s eye conjure up a picture of one of your primitive ancestors of cave-dwelling times—a short, misshapen, filthy, snarling hulk of a man standing, legs spread, club upraised, breathing hate and animosity as he looks fiercely just ahead. Such a picture hardly depicts the divine dignity of man. But allow us to enlarge the picture. In front of this animated human crouches a saber-toothed tiger. Behind him, a woman and two children. Immediately you recognize that such a picture stands for the beginnings of much that is fine and noble in the human race, but the man is the same in both pictures. Only, in the second sketch you are favored with a widened horizon. You therein discern the motivation of this evolving mortal. His attitude becomes praiseworthy because you understand him. If you could only fathom the motives of your associates, how much better you would understand them. If you could only know your fellows, you would eventually fall in love with them.
2014 100:4.5 U mislima dočarajte sliku jednog od svojih primitivnih predaka iz špiljskih vremena - nisku, nakaznu, prljavu, režeću grdosiju koja stoji raširenih nogu, podignute toljage, dok puna mržnje i neprijateljstva obijesno gleda ispred sebe. Takva slika jedva da opisuje božansko dostojanstvo čovjeka. Ali dopustite nam da proširimo sliku. Ispred ovog agitiranog čovjeka stoji sabljasti tigar. Iza njega su žena i dvoje djece. Odmah ćete prepoznati da takva slika predstavlja početke mnogo toga što je dobro i plemenito u ljudskom rodu, ali čovjek je isti na obje slike. Razlika je samo u tome što u drugom prikazu vi imate prošireno gledište. U njoj možete razabrati motivaciju ovog evoluirajućeg smrtnika. Njegov stav postaje vrijedan zato što ga razumijete. Ako bi samo mogli shvatiti motive svojih bližnjih, koliko bi ih bolje razumjeli. Ako bi samo mogli upoznati svoje bližnje, na kraju bi se zaljubili u njih.
1955 100:4.6 You cannot truly love your fellows by a mere act of the will. Love is only born of thoroughgoing understanding of your neighbor’s motives and sentiments. It is not so important to love all men today as it is that each day you learn to love one more human being. If each day or each week you achieve an understanding of one more of your fellows, and if this is the limit of your ability, then you are certainly socializing and truly spiritualizing your personality. Love is infectious, and when human devotion is intelligent and wise, love is more catching than hate. But only genuine and unselfish love is truly contagious. If each mortal could only become a focus of dynamic affection, this benign virus of love would soon pervade the sentimental emotion-stream of humanity to such an extent that all civilization would be encompassed by love, and that would be the realization of the brotherhood of man.
2014 100:4.6 Ne možete istinski voljeti svoje bližnje pukim činom volje. Ljubav se rađa samo iz sveobuhvatnog razumijevanja motiva i osjećaja vaših susjeda. Nije toliko važno voljeti sve ljude danas kako je važno svaki dan naučiti voljeti još jedno ljudsko biće. Ako svaki dan ili svaki tjedan postignete razumijevanje jednog novog poznanika, i ako je to granica vaših sposobnosti, onda sigurno podruštvljujete i doista produhovljujete svoju ličnost. Ljubav je zarazna, a kad je ljudska odanost inteligentna i mudra, ljubav je zaraznija od mržnje. Ali samo iskrena i nesebična ljubav je istinski zarazna. Ako svaki smrtnik postane žarištem dinamične ljubavi, taj će dobroćudni virus ljubavi uskoro prožeti sentimentalnu struju čovječanstva u tolikoj mjeri da će sva civilizacija bila obuhvaćena ljubavi, i to će biti ostvarenje bratstva ljudi.
¶ 5. OBRAĆENJE I MISTICIZAM
5. CONVERSION AND MYSTICISM
5. OBRAĆENJE I MISTICIZAM
1955 100:5.1 The world is filled with lost souls, not lost in the theologic sense but lost in the directional meaning, wandering about in confusion among the isms and cults of a frustrated philosophic era. Too few have learned how to install a philosophy of living in the place of religious authority. (The symbols of socialized religion are not to be despised as channels of growth, albeit the river bed is not the river.)
2014 100:5.1 Svijet je pun izgubljenih duša, izgubljenih ne u teološkom smislu, nego u smislu smjera, zbunjeno lutajući između izama i kultova izfrustrirane filozofske ere. Samo je mali broj ljudi naučio postaviti filozofiju življenja na mjesto religioznog autoriteta. (Simbole podruštvljene religije ne treba prezirati kao kanale rasta, premda korito rijeke nije rijeka.)
1955 100:5.2 The progression of religious growth leads from stagnation through conflict to co-ordination, from insecurity to undoubting faith, from confusion of cosmic consciousness to unification of personality, from the temporal objective to the eternal, from the bondage of fear to the liberty of divine sonship.
2014 100:5.2 Napredovanje religioznog rasta vodi od stagnacije kroz sukob do koordinacije, od nesigurnosti do nepokolebljive vjere, od zbunjenosti kozmičke svijesti do ujedinjenja ličnosti, od vremenskih ciljeva do vječnih, od okova straha do slobode božanskog sinstva.
1955 100:5.3 It should be made clear that professions of loyalty to the supreme ideals—the psychic, emotional, and spiritual awareness of God-consciousness—may be a natural and gradual growth or may sometimes be experienced at certain junctures, as in a crisis. The Apostle Paul experienced just such a sudden and spectacular conversion that eventful day on the Damascus road. Gautama Siddhartha had a similar experience the night he sat alone and sought to penetrate the mystery of final truth. Many others have had like experiences, and many true believers have progressed in the spirit without sudden conversion.
2014 100:5.3 Treba pojasniti da odanosti vrhovnim idealima - psihička, emocionalna i duhovna spoznaja svijesti Boga - mogu biti plod prirodnog i postupnog rasta ili rezultat određenih prekretnica, kao u krizi. Apostol Pavao je doživio upravo takvo iznenadno i spektakularno obraćenje tog znamenitog dana na putu za Damaskus[2]. Guatama Sidarta je doživio sličano iskustvo jedne noći dok je sjedio u osami nastojeći prodrijeti u tajnu konačne istine. Mnogi drugi su imali silčna iskustva, dok su mnogi istinski vjernici napredovali u duhu bez iznenadnog obraćenja.
1955 100:5.4 Most of the spectacular phenomena associated with so-called religious conversions are entirely psychologic in nature, but now and then there do occur experiences which are also spiritual in origin. When the mental mobilization is absolutely total on any level of the psychic upreach toward spirit attainment, when there exists perfection of the human motivation of loyalties to the divine idea, then there very often occurs a sudden down-grasp of the indwelling spirit to synchronize with the concentrated and consecrated purpose of the superconscious mind of the believing mortal. And it is such experiences of unified intellectual and spiritual phenomena that constitute the conversion which consists in factors over and above purely psychologic involvement.
2014 100:5.4 Većina spektakularnih pojava vezanih s takozvanim religioznim obraćenjima imaju potpuno psihološku prirodu, ali tu i tamo uistinu nastupe iskustva koja također imaju i duhovno porijeklo. Kada je mentalna mobilizacija apsolutno potpuna na svim razinama psihičkog teženja naviše, prema duhovnom postignuću, kada postoji savršenstvo ljudske motivacije odanosti božanskoj ideji, onda se vrlo često dogodi da unutarnji duh posegne naniže u cilju sinkroniziranja s posvećenom svrhovitosti nadsvjesnog uma smrtnog vjernika. I upravo takvi doživljaji ujedinjenih intelektualnih i duhovnih fenomena tvore obraćenje koje se sastoji od čimbenika iznad i izvan čisto psihološkog angažmana.
1955 100:5.5 But emotion alone is a false conversion; one must have faith as well as feeling. To the extent that such psychic mobilization is partial, and in so far as such human-loyalty motivation is incomplete, to that extent will the experience of conversion be a blended intellectual, emotional, and spiritual reality.
2014 100:5.5 Ali same emocije nisu pravo obraćenje; čovjek mora imati vjeru, kao i osjećaj. U mjeri u kojoj je takva psihička mobilizacija djelomična i ukoliko je motivacija ljudske odanosti nepotpuna, u toj će mjeri iskustvo obraćenja biti spoj intelektualne, emocionalne i duhovne stvarnosti.
1955 100:5.6 If one is disposed to recognize a theoretical subconscious mind as a practical working hypothesis in the otherwise unified intellectual life, then, to be consistent, one should postulate a similar and corresponding realm of ascending intellectual activity as the superconscious level, the zone of immediate contact with the indwelling spirit entity, the Thought Adjuster. The great danger in all these psychic speculations is that visions and other so-called mystic experiences, along with extraordinary dreams, may be regarded as divine communications to the human mind. In times past, divine beings have revealed themselves to certain God-knowing persons, not because of their mystic trances or morbid visions, but in spite of all these phenomena.
2014 100:5.6 Ako je čovjek spreman prepoznati teorijsku podsvijest kao praktičnu radnu hipotezu u inače jedinstvenom intelektualnom životu, tada radi dosljednosti, treba pretpostaviti slično i paralelno područje uzlazne intelektualne aktivnosti kao nadsvjesnu razinu, zonu neposrednog kontakta s unutarnjim duhom, Misaonim Ispravljačem. Velika opasnost u svim ovim psihičkim spekulacijama je to da se vizije i drugi takozvani mistični doživljaji, zajedno s izvanrednim snovima, mogu protumačiti kao božanske komunikacije ljudskom umu. U prošlim vremenima, božanska bića su se ukazala određenim osobama koje su poznavale Boga, ne zbog njihovih mističnih transeva ili morbidnih vizija, već unatoč svim tim pojavama.
1955 100:5.7 In contrast with conversion-seeking, the better approach to the morontia zones of possible contact with the Thought Adjuster would be through living faith and sincere worship, wholehearted and unselfish prayer. Altogether too much of the uprush of the memories of the unconscious levels of the human mind has been mistaken for divine revelations and spirit leadings.
2014 100:5.7 Umjesto teženja za obraćenjem, bolji pristup morontija zoni mogućeg kontakta s Misaonim Ispravljačem je kroz živuću vjeru i iskreno obožavanje, svesrdnu i nesebičnu molitvu. Sve u svemu, previše zbrkanih sjećanja iz nesvjesnih razina ljudskog uma je greškom protumačeno kao božanska otkrivenja i smjernice duha.
1955 100:5.8 There is great danger associated with the habitual practice of religious daydreaming; mysticism may become a technique of reality avoidance, albeit it has sometimes been a means of genuine spiritual communion. Short seasons of retreat from the busy scenes of life may not be seriously dangerous, but prolonged isolation of personality is most undesirable. Under no circumstances should the trancelike state of visionary consciousness be cultivated as a religious experience.
2014 100:5.8 Postoji velika opasnost povezana s uobičajenom praksom religioznog maštanja; misticizam može postati vještina za izbjegavanje stvarnosti, iako je ponekad bio sredstvo istinskog duhovnog zajedništva. Kratki periodi povlačenja od užurbanih scena života ne moraju biti naročito opasni, ali produljena izolacija ličnosti je vrlo nepoželjna. Ni pod kojim uvjetima stanje transa vizionarske svijesti ne treba biti njegovano kao religiozni doživljaj.
1955 100:5.9 The characteristics of the mystical state are diffusion of consciousness with vivid islands of focal attention operating on a comparatively passive intellect. All of this gravitates consciousness toward the subconscious rather than in the direction of the zone of spiritual contact, the superconscious. Many mystics have carried their mental dissociation to the level of abnormal mental manifestations.
2014 100:5.9 Mistično stanje je obilježeno difuzijom svijesti sa živopisnim epizodama fokusirane koncentracije koja djeluje na prilično pasivan intelekt. Sve to vodi svijest prema podsvijesti, a ne u smjeru zone duhovnog kontakta, području nadsvijesti. Mnogi mistici su doveli svoju mentalnu podvojenost do razine abnormalnih mentalnih pojava.
1955 100:5.10 The more healthful attitude of spiritual meditation is to be found in reflective worship and in the prayer of thanksgiving. The direct communion with one’s Thought Adjuster, such as occurred in the later years of Jesus’ life in the flesh, should not be confused with these so-called mystical experiences. The factors which contribute to the initiation of mystic communion are indicative of the danger of such psychic states. The mystic status is favored by such things as: physical fatigue, fasting, psychic dissociation, profound aesthetic experiences, vivid sex impulses, fear, anxiety, rage, and wild dancing. Much of the material arising as a result of such preliminary preparation has its origin in the subconscious mind.
2014 100:5.10 Zdraviji stav duhovne meditacije počiva u reflektirajućem obožavanju i molitvi zahvalnosti. Nemojte brkati izravno zajedništvo s Misaonim Ispravljačem kakvo je nastupilo u kasnijim godinama Isusova života u tijelu, s tim takozvanim mističnim iskustvima. Čimbenici koji doprinose mobiliziranju mističnog duhovnog zajedništva ukazuju na opasnost od takvih psihičkih stanja. Mističnom stanju pogoduju fenomeni kao što su: fizički umor, uzdržavanje od jela, psihička podvojenost, duboki estetski doživljaji, živi seksualni impulsi, strah, tjeskoba, bijes i neobuzdani ples. Veliki dio materijala koji proizlazi iz takve preliminarne pripreme vuče porijeklo iz podsvjesnog uma.
1955 100:5.11 However favorable may have been the conditions for mystic phenomena, it should be clearly understood that Jesus of Nazareth never resorted to such methods for communion with the Paradise Father. Jesus had no subconscious delusions or superconscious illusions.
2014 100:5.11 Koliko god su uvjeti njegova života mogli pogodovati mističnim pojavama, treba naglasiti da Isus iz Nazareta nikada nije pribjegao takvim metodama za upostavu duhovnog zajedništva s Rajskim Ocem. Isus nije imao bilo podsvjesnih obmana ili nadsvjesnih iluzija.
¶ 6. OBILJEŽJA RELIGIOZNOG ŽIVLJENJA
6. MARKS OF RELIGIOUS LIVING
6. OBILJEŽJA RELIGIOZNOG ŽIVLJENJA
1955 100:6.1 Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.
2014 100:6.1 Dok se evolucijske religije i religije otkrivenja bitno razlikuju u metodi, u motivu postoji velika sličnost. Religija nije specifična funkcija života; ona je prije način življenja. Istinska religija je svesrdna odanost nekoj stvarnosti koju praktikant religije smatra vrhunskom vrijednosti njemu samome kao i cijelom čovječanstvu. Istaknuta obilježja svih religija su: neupitna odanost i svesrdna posvećenost vrhovnim vrijednostima. Ova religiozna odanost vrhovnim vrijednostima se vidi u odnosu naočigled nereligiozne majke prema njezinom djetetu i snažne odanosti nereligioznih osoba nekom prihvaćenom cilju.
1955 100:6.2 The accepted supreme value of the religionist may be base or even false, but it is nevertheless religious. A religion is genuine to just the extent that the value which is held to be supreme is truly a cosmic reality of genuine spiritual worth.
2014 100:6.2 Prihvaćena vrhovna vrijednost religioznog čovjeka može biti bijedna ili čak lažna, ali je ipak religiozna.Religija je istinska samo u mjeri u kojoj je vrijednost koja se smatra vrhovnom uistinu kozmička stvarnost od istinske duhovne vrijednosti.
1955 100:6.3 The marks of human response to the religious impulse embrace the qualities of nobility and grandeur. The sincere religionist is conscious of universe citizenship and is aware of making contact with sources of superhuman power. He is thrilled and energized with the assurance of belonging to a superior and ennobled fellowship of the sons of God. The consciousness of self-worth has become augmented by the stimulus of the quest for the highest universe objectives—supreme goals.
2014 100:6.3 Način na koji ljudi reagiraju na religiozni impuls u sebi nosi kvalitete plemenitosti i veličine. Iskreni praktikant religije je svjestan svog kozmičkog državljanstva i svjesno uspostavlja kontakt s izvorima nadljudske moći. On je oduševljen i osnažen uvjerenjem da pripada nadmoćnoj i oplemenjenoj zajednici Božjih sinova. Svijest o vlastitoj vrijednosti postaje nadopunjena podražajnom potragom za najvišim kozmičkim nastojanjima - vrhovnim ciljevima.
1955 100:6.4 The self has surrendered to the intriguing drive of an all-encompassing motivation which imposes heightened self-discipline, lessens emotional conflict, and makes mortal life truly worth living. The morbid recognition of human limitations is changed to the natural consciousness of mortal shortcomings, associated with moral determination and spiritual aspiration to attain the highest universe and superuniverse goals. And this intense striving for the attainment of supermortal ideals is always characterized by increasing patience, forbearance, fortitude, and tolerance.
2014 100:6.4 Čovjekovo “ja” se predalo intrigantnom porivu sveobuhvatne motivacije koja nameće pojačanu samodisciplinu, umanjuje emocionalni sukob i čini smrtni život uistinu vrijednim življenja. Na mjesto morbidnog priznavanja ljudskih ograničenja stupa prirodna svjesnost o smrtnoj nedostatnosti, povezana s moralnom odlučnosti i duhovnim teženjem za postizanjem najviših kozmičkih i nadkozmičkih ciljeva. A tu intenzivnu težnju za postignućem nadljudskih ideala uvijek karakterizira povećanje strpljenja, ustrajnosti, hrabrosti i tolerancije.
1955 100:6.5 But true religion is a living love, a life of service. The religionist’s detachment from much that is purely temporal and trivial never leads to social isolation, and it should not destroy the sense of humor. Genuine religion takes nothing away from human existence, but it does add new meanings to all of life; it generates new types of enthusiasm, zeal, and courage. It may even engender the spirit of the crusader, which is more than dangerous if not controlled by spiritual insight and loyal devotion to the commonplace social obligations of human loyalties.
2014 100:6.5 Ali istinska religija je živuća ljubav, život služenja. To što se praktikant religije distancira od mnogih čisto vremenskih i trivijalnih stvari ne treba voditi društvenoj izolaciji i ne treba uništiti smisao za humor. Istinska religija ne oduzima ništa od ljudskog življenja, nego daje nova značenja cijelom životu; ona stvara nove vrste entuzijazma, zanosa i hrabrosti. Ona čak može pobuditi duh križara, koji je više nego opasan ako se ne kontrolira duhovnim uvidom i odanom predanosti svakidašnjim društvenim obvezama ljudskih lojalnosti.
1955 100:6.6 One of the most amazing earmarks of religious living is that dynamic and sublime peace, that peace which passes all human understanding, that cosmic poise which betokens the absence of all doubt and turmoil. Such levels of spiritual stability are immune to disappointment. Such religionists are like the Apostle Paul, who said: “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor anything else shall be able to separate us from the love of God.”
2014 100:6.6 Jedno od najupečatljivijih obilježja religioznog življenja je taj dinamični i uzvišeni mir, taj mir koji nadilazi svako ljudsko razumijevanje, ta kozmička ravnoteža koja govori o odsutnosti sumnje i nemira[3]. Takve razine duhovne stabilnosti su imune na razočaranje. Takvi praktikanti religije su poput Apostola Pavla koji je rekao: "Ja sam uvjeren da ni smrt ni život, ni anđeli ni vlasti, ni sile, ni sadašnjost, ni budućnost, ni visina, ni dubina, ni bilo što drugo neće moći da nas rastavi od ljubavi Božje[4]."
1955 100:6.7 There is a sense of security, associated with the realization of triumphing glory, resident in the consciousness of the religionist who has grasped the reality of the Supreme, and who pursues the goal of the Ultimate.
2014 100:6.7 Osjećaj sigurnosti praćen realizacijom trijumfalnog blaženstva vlada u svijesti praktikanta religije koji je shvatio stvarnost Vrhovnog i koji teži cilju Krajnjeg.
1955 100:6.8 Even evolutionary religion is all of this in loyalty and grandeur because it is a genuine experience. But revelatory religion is excellent as well as genuine. The new loyalties of enlarged spiritual vision create new levels of love and devotion, of service and fellowship; and all this enhanced social outlook produces an enlarged consciousness of the Fatherhood of God and the brotherhood of man.
2014 100:6.8 Čak i evolucijska religija nosi istu tu odanost i raskoš jer je istinski doživljaj. Ali religija otkrivenja je predivna kao i istinska. Nove odanosti proširene duhovne vizije stvaraju nove razine ljubavi i odanosti, službe i druželjubivosti; i cijelo to povišeno društveno gledište stvara povećanu svijest o Očinstvu Boga i bratstvu ljudi.
1955 100:6.9 The characteristic difference between evolved and revealed religion is a new quality of divine wisdom which is added to purely experiential human wisdom. But it is experience in and with the human religions that develops the capacity for subsequent reception of increased bestowals of divine wisdom and cosmic insight.
2014 100:6.9 Karakteristična razlika između evolucijske religije i religije otkrivenja je nova kvaliteta božanske mudrosti koja se dodaje često iskustvenoj ljudskoj mudrosti. Ali iskustvo unutar i u vezi s ljudskim religijama razvija kapacitet za prijem proširenih darivanja božanske mudrosti i kozmičkog uvida.
¶ 7. VRHUNCI RELIGIOZNOG ŽIVLJENJA
7. THE ACME OF RELIGIOUS LIVING
7. VRHUNCI RELIGIOZNOG ŽIVLJENJA
1955 100:7.1 Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master’s personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, “Behold the man!”
2014 100:7.1 Iako se prosječan smrtnik Urantije ne može nadati da će postići visoko savršenstvo karaktera koje je Isus iz Nazareta stekao za svog boravka u tijelu, svaki smrtni vjernik uistinu može razviti snažnu i ujedinjenu ličnosti koja će nalikovati usavršenim osobinama Isusove ličnosti. Jedinstveno obilježje Gospodinove ličnosti nije toliko njezino savršenstvo koliko je njezina simetrija, iznimno i uravnoteženo ujedinjenje. Najučinkovitija predstava Isusa počiva u primjeru onoga koji je rekao, pokazujući na Gospodina koji je stajao pred svojim tužiteljima, "Evo čovjeka!"[5]
1955 100:7.2 The unfailing kindness of Jesus touched the hearts of men, but his stalwart strength of character amazed his followers. He was truly sincere; there was nothing of the hypocrite in him. He was free from affectation; he was always so refreshingly genuine. He never stooped to pretense, and he never resorted to shamming. He lived the truth, even as he taught it. He was the truth. He was constrained to proclaim saving truth to his generation, even though such sincerity sometimes caused pain. He was unquestioningly loyal to all truth.
2014 100:7.2 Isusova neiscrpna ljubaznost je dirnula srca ljudi, ali je njegova nepokolebljiva karakterna snaga zaprepastila njegove sljedbenike. Bio je iskren u pravom smislu riječi; u njemu nije bilo licemjerstva. Bio je neusiljen; uvijek je bio tako osvježavajuće originalan. Nikada nije pribjegavao pretvaranju niti se služio izigravanjem. Živio je istinu, samu onu istinu kojoj je učio druge. Bio je istina[6]. Bio je primoran naviještati istinu spasenja svojoj generaciji, iako je takva iskrenost ponekad uzrokovala bol. Bez pogovora je bio odan svoj istini.
1955 100:7.3 But the Master was so reasonable, so approachable. He was so practical in all his ministry, while all his plans were characterized by such sanctified common sense. He was so free from all freakish, erratic, and eccentric tendencies. He was never capricious, whimsical, or hysterical. In all his teaching and in everything he did there was always an exquisite discrimination associated with an extraordinary sense of propriety.
2014 100:7.3 Ali Učitelj je bio tako razuman, tako pristupačan. Bio je tako praktičan u svojoj misiji služenja, dok su svi njegovi planovi bili obilježeni takvim posvećenim zdravim razumom. Nije imao nikakvih hirovitih, ekstravagantnih ili histeričnih tendencija. Nikada nije bio kapriciozan, mušičav ili histeričan. U cijelom njegovom nauku i u svemu što je činio, uvijek je imao izvanrednu moć opažanja i nesvakidašnji osjećaj podobnosti.
1955 100:7.4 The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified.
2014 100:7.4 Sin Čovječji je uvijek bio uravnotežena ličnost.Čak i njegovi neprijatelji su imali zdravo poštovanje prema njemu; bojali su se njegove prisutnosti. U Isusu nije bilo straha. Bio je prožet božanskim entuzijazmom, ali nikada nije bio fanatičan. Bio je emocionalno aktivan, ali nikada neuravnotežen. Bio je maštovit, ali uvijek praktičan.Iskreno se suočavao sa životnim stvarnostima, ali nikada nije bio glup ili prozaičan. Bio je hrabar, ali ne i nepromišljen; smotren, ali ne i kukavica. Bio je suosjećajan, ali ne i sentimentalan; autentičan, ali ne i ekscentričan. Bio je pobožan, ali ne i licemjeran. A bio je tako uravnotežen jer je bio tako savršeno ujedinjen.
1955 100:7.5 Jesus’ originality was unstifled. He was not bound by tradition or handicapped by enslavement to narrow conventionality. He spoke with undoubted confidence and taught with absolute authority. But his superb originality did not cause him to overlook the gems of truth in the teachings of his predecessors and contemporaries. And the most original of his teachings was the emphasis of love and mercy in the place of fear and sacrifice.
2014 100:7.5 Isus je imao nesuptanu originalnost. On nije bio vezan tradicijom niti opterećen uskom konvencionalnosti. Govorio je s nedvojbenim uvjerenjem i poučavao s apsolutnim autoritetom. Ali njegova predivna originalnost ga nije navela da previdi dragulje istine u učenjima svojih prethodnika i suvremenika. A njegovo najoriginalnije učenje je to što je stavio naglasak na ljubav i milosrđe umjesto straha i žrtvovanja.
1955 100:7.7 Of Jesus it was truly said, “He trusted God.” As a man among men he most sublimely trusted the Father in heaven. He trusted his Father as a little child trusts his earthly parent. His faith was perfect but never presumptuous. No matter how cruel nature might appear to be or how indifferent to man’s welfare on earth, Jesus never faltered in his faith. He was immune to disappointment and impervious to persecution. He was untouched by apparent failure.
2014 100:7.7 O Isusu je istina rečena: "On je vjerovao u Boga[8]." Kao čovjek među ljudima najuzvišenije je vjerovao u Oca na nebu. On se uzdao u svoga Oca onako kako se malo dijete uzda u svog zemaljskog roditelja. Njegova vjera jebila savršena, ali ne i preuzetna. Koliko god se priroda mogla činiti okrutnom ili ravnodušnom prema ljudskoj dobrobiti na zemlji, Isus nikada nije posrnuo u svojoj vjeri. Bio je imun na razočaranje i neustrašiv pred progonom.
1955 100:7.9 Jesus was an unusually cheerful person, but he was not a blind and unreasoning optimist. His constant word of exhortation was, “Be of good cheer.” He could maintain this confident attitude because of his unswerving trust in God and his unshakable confidence in man. He was always touchingly considerate of all men because he loved them and believed in them. Still he was always true to his convictions and magnificently firm in his devotion to the doing of his Father’s will.
1955 100:7.10 The Master was always generous. He never grew weary of saying, “It is more blessed to give than to receive.” Said he, “Freely you have received, freely give.” And yet, with all of his unbounded generosity, he was never wasteful or extravagant. He taught that you must believe to receive salvation. “For every one who seeks shall receive.”
2014 100:7.10 Isus je bio neobično vesela osoba, ali nije bio slijep i nepromišljen optimista. Neprestano je koristio iste riječi ohrabrenja, "Budite dobrog raspoloženja[11]." On je bio u stanju održati ovaj pouzdani stav zbog svog čvrstog uvjerenja u Boga i svoje nepokolebljive vjere u čovjeka[12]. On je uvijek bio dirljivo obziran prema svim ljudima, jer ih je volio i vjerovao u njih. Ipak, uvijek je bio vjeran svojim uvjerenjima i veličanstveno čvrst u svojoj odanosti vršenju volje svoga Oca. Učitelj je uvijek bio velikodušan[13]. On nikada nije posustao govoreći: "Blaženije je davati nego primati. Rekao je, "Badava ste primili, badava i dajte." Pa ipak, uz svu njegovu neograničenu velikodušnost, on nije bio rastrošan ili ekstravagantan. Učio je da čovjek mora vjerovati da primi spasenje. "Jer koji traži, dat će mu se."
1955 100:7.12 Jesus was consistently cheerful, notwithstanding he sometimes drank deeply of the cup of human sorrow. He fearlessly faced the realities of existence, yet was he filled with enthusiasm for the gospel of the kingdom. But he controlled his enthusiasm; it never controlled him. He was unreservedly dedicated to “the Father’s business.” This divine enthusiasm led his unspiritual brethren to think he was beside himself, but the onlooking universe appraised him as the model of sanity and the pattern of supreme mortal devotion to the high standards of spiritual living. And his controlled enthusiasm was contagious; his associates were constrained to share his divine optimism.
2014 100:7.12 Isus je uvijek bio dobro raspoložen, bez obzira što je ponekad do kraja pio kalež ljudske patnje. Neustrašivo se suočavao sa stvarnostima egzistencije, a ipak je bio ispunjen entuzijazmom za evanđelje kraljevstva[15]. Ali on je kontrolirao svoj entuzijazam; entuzijazam nikada nije kontroliralo njega. Bezrezervno je bio posvećen "Očevom poslu[16]." Ovaj božanski entuzijazam je naveo njegovu neproduhovljenu braću da mislile da je bio izvan sebe, a sav okupljeni svemir je u njemu vidio model zdravog razuma i primjer vrhovne smrtne predanosti visokim standardima duhovnog življ enja. Njegov j e kontrolirani entuzijazam bio zarazan; njegovi su suradnici bili ponukani sudjelovati u njegovom božanstvenom optimizmu.
1955 100:7.14 His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, “My hour has not yet come.” He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner.
2014 100:7.14 Jedino se njegova hrabrost mogla mjeriti s njegovim strpljenjem. Kad je bio pozvan djelovati preuranjeno, jedino bi odvratio, "Moj čas još nije došao[20]." Nikada nije bio u žurbi; posjedovao je izvanrednu sabranost. Ali često je bio ozlojađen zlom, nije trpio grijeh. Uvijek se snažno protivio onome što je ugrožavalo blagostanje njegove zemaljske djece. Ali njegova ogorčenost prema grijehu nikada nije izazivala ljutnju prema grešniku.
1955 100:7.15 His courage was magnificent, but he was never foolhardy. His watchword was, “Fear not.” His bravery was lofty and his courage often heroic. But his courage was linked with discretion and controlled by reason. It was courage born of faith, not the recklessness of blind presumption. He was truly brave but never audacious.
2014 100:7.15 Imao je veličanstvenu hrabrost, ali nikada nije bio uludo odvažan. Njegova je parola bila, "Ne bojte se[21]." Njegova je hrabrost bila plemenita i njegova smjelost često heroična. Ali ova smjelost je bila vezana s obzirnim nahođenjem i kontrolirana razumom. Bila je to hrabrost rođena o d vj ere , a ne nepromišljenost slijepog nagađanja. Bio je istinski hrabar, ali ne i preuzetan.
1955 100:7.16 The Master was a pattern of reverence. The prayer of even his youth began, “Our Father who is in heaven, hallowed be your name.” He was even respectful of the faulty worship of his fellows. But this did not deter him from making attacks on religious traditions or assaulting errors of human belief. He was reverential of true holiness, and yet he could justly appeal to his fellows, saying, “Who among you convicts me of sin?”
2014 100:7.16 Gospodin je bio primjer poštovanja. Molitva njegove mladosti počinje riječima, "Oče naš koji je na nebesima, sveti se ime tvoje[22]." Poštovao je čak i usiljeno iskazanje obožavanja u svojih bližnjih. Ali ovo ga nije odvratilo od napada na religiozne tradicije i pogrešna ljudska vjerovanja. Poštovao je istinsku svetost, a ipak je s pravom pitao svoju braću, "Koji će mi od vas dokazati neki grijeh?"[23]
1955 100:7.17 Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden.
2014 100:7.17 Isus je bio velik jer je bio dobar, a ipak je bio prijatelj male djece. Bio je nježan i skroman u svom privatnom životu, a ipak usavršeni čovjek svemira. Njegovi suradnici su ga sami prozvali Gospodinom.
1955 100:7.18 Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: “If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new.”
2014 100:7.18 Isus je bio savršeno ujedinjena ljudska ličnost. I danas, kao i u Galileji, on nastavlja ujedinjavati smrtna iskustva i koordinirati ljudska nastojanja. On ujedinjuje život, oplemenjuje karakter i pojednostavljuje iskustvo. On ulazi u ljudski um da ga uzdigne, preobrazi i preobliči. Doslovno je istina: "Ako tko ima Krista u sebi, on je novi stvor; staro je nestalo, novo je postalo[24]."
1955 100:7.19 [Presented by a Melchizedek of Nebadon.]
2014 100:7.19 [ Predstavio Melkizedek Nebadona.]
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¶ Reference
¶ Biblija
- ↑ 100:2.7 Vjerniku koji poznaje Boga: Mt 6:25-34; Mt 10:28; Lk 12:4; Heb 13:6.
- ↑ 100:5.3 Pavlovo obraćenje: Dj 9:1-9,20.
- ↑ 100:6.6 Savršeni mir: Iz 26:3; Lk 1:14; Lk 2:14; Iv 14:27; Iv 16:33; Fil 4:7.
- ↑ 100:6.6 Uvjeren sam da čak ni smrt: Rim 8:38-39.
- ↑ 100:7.1 Gle čovjeka!: Iv 19:5.
- ↑ 100:7.2 On je bio i jest istina: Iv 1:17; Iv 14:6.
- ↑ 100:7.6 Tko god želi, može doći: Ps 50:15; Jl 2:32; Zah 13:9; Mt 7:24; Mt 10:32-33; Mt 12:50; Mt 16:24-25; Mk 3:35; Mk 8:34-35; Lk 6:47; Lk 9:23-24; Lk 12:8; Iv 3:15-16; Iv 4:13-14; Iv 11:25-26; Iv 12:46; Dj 2:21; Dj 10:43; Dj 13:26; Rim 9:33; Rim 10:13; 1 Iv 2:23; 1 Iv 4:15; 1 Iv 5:1; Otk 22:17b.
- ↑ 100:7.7 Vjerovao je Bogu: Mt 27:43.
- ↑ 100:7.8 Činio je dobro: Dj 10:38.
- ↑ 100:7.9 Budi dobro raspoložen: Mt 9:2; Mt 14:27; Mk 6:50; Iv 16:33; Dj 23:11.
- ↑ 100:7.10 Blagoslovljeniji davati: Dj 20:35.
- ↑ 100:7.10 Besplatno primljeno, besplatno dano: Mt 10:8.
- ↑ 100:7.10 Svi koji traže, dobit će: Mt 7:8; Lk 11:10.
- ↑ 100:7.11 Da nije tako, rekao bih ti: Iv 14:2.
- ↑ 100:7.12 Evanđelje kraljevstva: Mt 4:23; Mt 9:35; Mt 24:14; Mk 1:14-15.
- ↑ 100:7.12 Posao njegovog oca: Lk 2:49.
- ↑ 100:7.13 Ne čovjek tuge: Iz 53:3.
- ↑ 100:7.13 Radujte se i budite izuzetno sretni: Mt 5:12.
- ↑ 100:7.13 Dolina sjene smrti: Ps 23:4.
- ↑ 100:7.14 Još nije došao čas: Iv 2:4.
- ↑ 100:7.15 Ne boj se: Mt 10:28,31; Mt 14:27; Mt 17:7; Mt 28:5,10; Mk 5:36; Mk 6:50; Lk 5:10; Lk 8:50; Lk 12:4-7,32; Iv 6:20; Iv 14:27.
- ↑ 100:7.16 Oče naš koji jesi na nebesima: Mt 5:16,45,48; Mt 6:1,9,14,26,32; Mt 7:11,21; Mt 10:32-33; Mt 11:25; Mt 12:50; Mt 15:13; Mt 16:17; Mt 18:10,14,19,35; Mt 23:9; Mk 11:25-26; Lk 11:2.13.
- ↑ 100:7.16 Tko me osuđuje za grijeh?: Iv 8:46.
- ↑ 100:7.18 Ako je Isus u nama, novo stvorenje: 2 Kor 5:17.