| 1 |
Pitanje: – Kakva je priroda veze između Boga i stvorenja – dakle, između Neovisnoga, Svevišnjega i ostalih bića? |
Question.—What is the nature of the connection between God and the creature—that is to say, between the Independent, the Most High, and the other beings? |
| 2 |
Odgovor: – Veza između Boga i stvorenja je poput one između stvoritelja i stvorenoga; ona je poput veze između sunca i tamnih tijela prolaznih bića, i poput veze između tvorca i stvari koje je napravio. Sunce je u svojoj vlastitoj biti neovisno o tijelima koja osvjetljava, jer je njegova svjetlost u njemu samome i slobodna i neovisna o zemaljskoj kugli; tako da je zemlja pod utjecajem sunca i prima njegovu svjetlost, dok su sunce i njegove zrake potpuno neovisne o zemlji. Ali kad ne bi bilo sunca, zemlja i sva zemaljska bića ne bi mogla postojati. |
Answer.—The connection between God and the creatures is that of the creator to the creation; it is like the connection between the sun and the dark bodies of contingent beings, and is the connection between the maker and the things that he has made. The sun in its own essence is independent of the bodies which it lights, for its light is in itself and is free and independent of the terrestrial globe; so the earth is under the influence of the sun and receives its light, whereas the sun and its rays are entirely independent of the earth. But if there were no sun, the earth and all earthly beings could not exist. |
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Ovisnost stvorenja o Bogu je ovisnost o emanaciji – tj., stvorenja emaniraju od Boga; ona Ga ne objavljuju143. To je odnos emanacije, a ne objave. Svjetlo sunca emanira od sunca; ono ga ne objavljuje. Pojava kroz emanaciju je kao pojava zraka od svijetlog nebeskog tijela na obzorima svijeta – što znači, sveta bit Sunca Istine nije podijeljena i ne spušta se do stanja stvorenja. Jednako tako, sunčeva kugla ne dijeli se i ne spušta se na zemlju. Ne, zrake sunca, koje su njegovi darovi, emaniraju iz njega i osvjetljavaju tamna tijela. |
The dependence of the creatures upon God is a dependence of emanation—that is to say, creatures emanate from God; they do not manifest Him.143 The relation is that of emanation and not that of manifestation. The light of the sun emanates from the sun; it does not manifest it. The appearance through emanation is like the appearance of the rays from the luminary of the horizons of the world—that is to say, the holy essence of the Sun of Truth is not divided and does not descend to the condition of the creatures. In the same way, the globe of the sun does not become divided and does not descend to the earth. No, the rays of the sun, which are its bounty, emanate from it and illumine the dark bodies. |
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Ali je pojava kroz objavu, objava grana, listova, cvjetova i plodova iz sjemena; jer se sjeme u svojoj vlastitoj biti pretvara u grane i plodove, a njegova stvarnost ulazi u grane, listove i plodove. Ova pojava kroz objavu bila bi za Boga, Svevišnjega, puka nesavršenost; a to je prilično nemoguće jer bi to impliciralo da je Apsolutni Prapostojeći obdaren pojavnim pridjevcima. Kad bi to bilo tako čista neovisnost, postala bi samo siromaštvo, a istinsko postojanje postalo bi nepostojanje, što je nemoguće. |
But the appearance through manifestation is the manifestation of the branches, leaves, blossoms and fruit from the seed; for the seed in its own essence becomes branches and fruits, and its reality enters into the branches, the leaves and fruits. This appearance through manifestation would be for God, the Most High, simple imperfection; and this is quite impossible, for the implication would be that the Absolute Preexistent is qualified with phenomenal attributes. But if this were so, pure independence would become mere poverty, and true existence would become nonexistence, and this is impossible. |
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Stoga, sva bića emaniraju od Boga – sve se stvari realiziraju kroz Boga, kroz kojeg su sva bića postala. Prva stvar koja je emanirala od Boga jest ona univerzalna stvarnost koju su drevni filozofi nazvali “Prva Svijest”, a koju ljudi Bahá zovu “Prva Volja”. Ta emanacija, u onome što se odnosi na njezino djelovanje u Božjem svijetu, nije ograničena vremenom i prostorom; ona je bez početka i kraja – početak i kraj u odnosu prema Bogu su jedno. Prapostojanje Boga je prapostojanje biti, a također i prapostojanje vremena, pojavnost prolaznosti je bitna, a ne privremena, kako smo već neki dan za stolom objasnili144. |
Therefore, all creatures emanate from God—that is to say, it is by God that all things are realized, and by Him that all beings have attained to existence. The first thing which emanated from God is that universal reality, which the ancient philosophers termed the “First Mind,” and which the people of Bahá call the “First Will.” This emanation, in that which concerns its action in the world of God, is not limited by time or place; it is without beginning or end—beginning and end in relation to God are one. The preexistence of God is the preexistence of essence, and also preexistence of time, and the phenomenality of contingency is essential and not temporal, as we have already explained one day at table.144 |
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Premda je “Prva Svijest” bez početka, ona ne postaje dionik u prapostojanju Boga, jer je postojanje univerzalne stvarnosti u odnosu na postojanje Boga ništavilo, i ono nema moć postati Božjim sudrugom i nalik Njemu u prapostojanju. Ovaj je predmet već ranije objašnjen. |
Though the “First Mind” is without beginning, it does not become a sharer in the preexistence of God, for the existence of the universal reality in relation to the existence of God is nothingness, and it has not the power to become an associate of God and like unto Him in preexistence. This subject has been before explained. |
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Postojanje živih stvari znači spajanje, a njihova smrt – razlaganje. No univerzalna tvar i elementi ne poništavaju se apsolutno i nisu uništeni. Ne, njihovo nepostojanje samo je preobražaj. Na primjer, kad je čovjek uništen, on postaje prah; ali on nije posve nepostojeći. On još uvijek postoji u obliku praha, no, došlo je do preobražaja i spoj je slučajno razložen. Isto je tako i poništavanje ostalih bića jer postojanje ne postaje apsolutno nepostojanje, a apsolutno nepostojanje ne postaje postojanje. |
The existence of living things signifies composition, and their death, decomposition. But universal matter and the elements do not become absolutely annihilated and destroyed. No, their nonexistence is simply transformation. For instance, when man is annihilated, he becomes dust; but he does not become absolutely nonexistent. He still exists in the shape of dust, but transformation has taken place, and this composition is accidentally decomposed. The annihilation of the other beings is the same, for existence does not become absolute nonexistence, and absolute nonexistence does not become existence. |
