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REINKARNACIJA
REINCARNATION

1 Pitanje: – Što je istina o pitanju reinkarnacije u koju neki ljudi vjeruju? Question.—What is the truth of the question of reincarnation, which is believed by some people?
2 Odgovor: – Predmet onoga što ćemo reći jest objasniti stvarnost – a ne ismijavati vjerovanja drugih ljudi; samo objasniti činjenice; to je sve. Mi se ne protivimo ničijim idejama niti odobravamo kritiziranje. Answer.—The object of what we are about to say is to explain the reality—not to deride the beliefs of other people; it is only to explain the facts; that is all. We do not oppose anyone’s ideas, nor do we approve of criticism.
3 Znajte, dakle, da postoje dvije klase onih koji vjeruju u reinkarnaciju: jedna klasa ne vjeruje u duhovne kazne i nagrade na drugom svijetu, i oni pretpostavljaju da čovjek reinkarnacijom i povratkom u ovaj svijet dobiva nagrade i naknade; oni smatraju da su raj i pakao ograničeni na ovaj svijet i ne govore o postojanju drugog svijeta. Među njima postoje daljnje podjele. Jedan dio misli da se čovjek ponekad vraća u ovaj svijet u obliku životinje da bi pretrpio strogu kaznu i da će, nakon što izdrži to bolno mučenje, biti oslobođen iz životinjskog svijeta i ponovno doći u ljudski svijet; to se zove transmigracija. Drugi dio misli da se iz ljudskog svijeta netko vraća opet u ljudski svijet i da se tim povratkom dobivaju nagrade i kazne zbog ranijeg života; to se zove reinkarnacija. Nijedna od te dvije klase ne govori o bilo kojem drugom svijetu izvan ovoga. Know, then, that those who believe in reincarnation are of two classes: one class does not believe in the spiritual punishments and rewards of the other world, and they suppose that man by reincarnation and return to this world gains rewards and recompenses; they consider heaven and hell to be restricted to this world and do not speak of the existence of the other world. Among these there are two further divisions. One division thinks that man sometimes returns to this world in the form of an animal in order to undergo severe punishment and that, after enduring this painful torment, he will be released from the animal world and will come again into the human world; this is called transmigration. The other division thinks that from the human world one again returns to the human world, and that by this return rewards and punishments for a former life are obtained; this is called reincarnation. Neither of these classes speak of any other world besides this one.
4 Druga vrsta onih koji vjeruju u reinkarnaciju potvrđuje postojanje drugog svijeta i oni smatraju reinkarnaciju sredstvom uz pomoć kojega se postaje savršen – što znači da oni misle kako će čovjek, odlazeći i ponovno se vraćajući u ovaj svijet, postupno stjecati savršenosti, sve dok ne postigne najveće savršenstvo. Drugim riječima, vjeruju kako su ljudi sastavljeni od materije i sile: materija je na početku – to jest, u prvom ciklusu – nesavršena, no vraćajući se uvijek iznova u ovaj svijet, ona napreduje i stječe finoću i delikatnost dok ne postane poput uglačana zrcala; a sila, koja nije drugo doli duh, u njoj se ostvaruje sa svim svojim savršenostima. The second sort of believers in reincarnation affirm the existence of the other world, and they consider reincarnation the means of becoming perfect—that is, they think that man, by going from and coming again to this world, will gradually acquire perfections, until he reaches the inmost perfection. In other words, that men are composed of matter and force: matter in the beginning—that is to say, in the first cycle—is imperfect, but on coming repeatedly to this world it progresses and acquires refinement and delicacy, until it becomes like a polished mirror; and force, which is no other than spirit, is realized in it with all the perfections.
5 Tako ovaj predmet predstavljaju oni koji vjeruju u reinkarnaciju i transmigraciju. Mi smo to saželi; kad bismo se upustili u detalje, uzelo bi to mnogo vremena. Ovaj je sažetak dovoljan. Nikakvi logički argumenti ni dokazi o tom pitanju nisu izneseni; to su samo pretpostavke i zaključci nagađanja, a ne uvjerljivi argumenti. Dokazi se moraju zatražiti od onih koji vjeruju u reinkarnaciju, a ne u nagađanjima, pretpostavkama i zamišljanjima. This is the presentation of the subject by those who believe in reincarnation and transmigration. We have condensed it; if we entered into the details, it would take much time. This summary is sufficient. No logical arguments and proofs of this question are brought forward; they are only suppositions and inferences from conjectures, and not conclusive arguments. Proofs must be asked for from the believers in reincarnation, and not conjectures, suppositions and imaginations.
6 No, vi ste pitali o dokazima za nemogućnost reinkarnacije. To je ono što moramo objasniti. Prvi argument u korist njezine nemogućnosti jest da je vanjsko izraz unutrašnjega; zemlja je zrcalo Kraljevstva; materijalni svijet odgovara duhovnom svijetu. Sad uočite da se u osjetilnom svijetu pojave ne ponavljaju, jer nijedno biće nije ni na koji način istovjetno drugom biću. Znak jedinstvenosti vidljiv je i očit u svim stvarima. Kad bi sve žitnice svijeta bile pune žita, ne biste našli dva zrna žita potpuno jednaka bez ikakve međusobne razlike. Sigurno je da će među njima biti različitosti. Budući da dokaz jedinstvenosti postoji u svim stvarima, a Jednost i jedinstvo Božje očevidno je u realnosti stvari, ponavljanje iste pojave apsolutno je nemoguće. Zato je reinkarnacija, koja je ponovljena pojava istog duha s njegovom ranijom biti i položajem u ovom istom pojavnom svijetu, nemoguća i neostvariva. Budući da je ponavljanje istog postojanja nemoguće i zabranjeno za svako od materijalnih bića, isto vrijedi i za duhovna bića: povratak u isto stanje, bilo u silaznom ili uzlaznom luku, zabranjen je i nemoguć, jer materijalno odgovara duhovnome. But you have asked for arguments of the impossibility of reincarnation. This is what we must now explain. The first argument for its impossibility is that the outward is the expression of the inward; the earth is the mirror of the Kingdom; the material world corresponds to the spiritual world. Now observe that in the sensible world appearances are not repeated, for no being in any respect is identical with, nor the same as, another being. The sign of singleness is visible and apparent in all things. If all the granaries of the world were full of grain, you would not find two grains absolutely alike, the same and identical without any distinction. It is certain that there will be differences and distinctions between them. As the proof of uniqueness exists in all things, and the Oneness and Unity of God is apparent in the reality of all things, the repetition of the same appearance is absolutely impossible. Therefore, reincarnation, which is the repeated appearance of the same spirit with its former essence and condition in this same world of appearance, is impossible and unrealizable. As the repetition of the same appearance is impossible and interdicted for each of the material beings, so for spiritual beings also, a return to the same condition, whether in the arc of descent or in the arc of ascent, is interdicted and impossible, for the material corresponds to the spiritual.
7 Ipak, povratak materijalnih bića s obzirom na vrste očit je; tako će drveće koje je tijekom ranijih godina listalo, cvalo i davalo plodove opet donijeti posve isto lišće, cvijeće i plodove. To se naziva ponavljanjem vrsta. Ako netko iznese primjedbu rekavši kako su se list, cvijet i plod raspali i sišli iz biljnog svijeta u svijet minerala, pa se ponovno vratili iz mineralnog u biljni svijet, te da je to zato ipak ponavljanje – odgovor glasi da su se list, cvijet i plod od protekle godine raspali, a njihovi se kombinirani elementi razložili i raspršili u prostoru, te da se čestice lista, cvijeta i ploda od prošle godine, nakon raspada, nisu ponovno spojile i vratile. Naprotiv, spajanjem novih elemenata, vratila se vrsta. Isto je tako i s ljudskim tijelom, koje se nakon raspada razlaže, a elementi iz kojih je sastavljeno rasprše se. Ako bi se, na isti način, ovo tijelo trebalo iz mineralnog vratiti u biljni svijet, ono ne bi imalo točno isti sastav elemenata kao prethodni čovjek. Ti elementi razdvojili su se i raspršili; oni su rasuti u beskrajnom prostoru. Kasnije, druge su se čestice elemenata spojile te se oblikovalo drugo tijelo; moguće je da je neka čestica iz prethodnog pojedinca ušla u sastav sljedećeg pojedinca, ali te čestice nisu spremljene i sačuvane točno i potpuno bez dodataka ili umanjenja, tako da bi se ponovno mogle spojiti i da bi iz te kompozicije i miješanja mogla nastati druga osoba. Tako se ne može dokazati da se vratilo tijelo sa svim svojim česticama; da je raniji čovjek postao kasniji; i da je, dakle, došlo do ponavljanja; da se duh također, poput tijela vratio i da se nakon smrti njegova bit vratila na ovaj svijet. Nevertheless, the return of material beings with regard to species is evident; so the trees which during former years brought forth leaves, blossoms and fruits in the coming years will bring forth exactly the same leaves, blossoms and fruits. This is called the repetition of species. If anyone makes an objection saying that the leaf, the blossom and the fruit have been decomposed, and have descended from the vegetable world to the mineral world, and again have come back from the mineral world to the vegetable world, and, therefore, there has been a repetition—the answer is that the blossom, the leaf and the fruit of last year were decomposed, and these combined elements were disintegrated and were dispersed in space, and that the particles of the leaf and fruit of last year, after decomposition, have not again become combined, and have not returned. On the contrary, by the composition of new elements, the species has returned. It is the same with the human body, which after decomposition becomes disintegrated, and the elements which composed it are dispersed. If, in like manner, this body should again return from the mineral or vegetable world, it would not have exactly the same composition of elements as the former man. Those elements have been decomposed and dispersed; they are dissipated in this vast space. Afterward, other particles of elements have been combined, and a second body has been formed; it may be that one of the particles of the former individual has entered into the composition of the succeeding individual, but these particles have not been conserved and kept, exactly and completely, without addition or diminution, so that they may be combined again, and from that composition and mingling another individual may come into existence. So it cannot be proved that this body with all its particles has returned; that the former man has become the latter; and that, consequently, there has been repetition; that the spirit also, like the body, has returned; and that after death its essence has come back to this world.
8 Kažemo li da ova reinkarnacija ima za svrhu stjecanje savršenosti da bi materija postala finija i delikatnija i da bi se svjetlo duha u njoj moglo očitovati s najvećom savršenošću, to je također samo izmišljanje. Jer, čak i ako pretpostavimo da vjerujemo u taj argument, ipak je mijenjanje prirode nemoguće uz pomoć obnove i povratka. Bit nesavršenosti vraćanjem ne postaje izvor svjetla; bit slabosti ne preobražava se u snagu i moć vraćanjem, a zemaljska priroda ne postaje nebeska stvarnost. Drvo Zaqqúm164, ma koliko se puta vratilo, neće dati slatke plodove, a dobro drvo, ma koliko se često vraćalo, neće dati gorka ploda. Zato je jasno da vraćanje u materijalni svijet ne postaje uzrokom savršenstva. Ova teorija nema dokaza; to je, jednostavno rečeno, jedna ideja. Ne, u stvarnosti je uzrok stjecanja savršenosti milost Božja. If we say that this reincarnation is for acquiring perfections so that matter may become refined and delicate, and that the light of the spirit may be manifest in it with the greatest perfection, this also is mere imagination. For, even supposing we believe in this argument, still change of nature is impossible through renewal and return. The essence of imperfection, by returning, does not become the reality of perfection; complete darkness, by returning, does not become the source of light; the essence of weakness is not transformed into power and might by returning, and an earthly nature does not become a heavenly reality. The tree of Zaqqúm,164 no matter how frequently it may come back, will not bring forth sweet fruit, and the good tree, no matter how often it may return, will not bear a bitter fruit. Therefore, it is evident that returning and coming back to the material world does not become the cause of perfection. This theory has no proofs nor evidences; it is simply an idea. No, in reality the cause of acquiring perfections is the bounty of God.
9 Teozofi vjeruju da će se čovjek u uzlaznom luku165 vraćati mnogo puta dok ne stigne do Vrhovnog Središta; u tom stanju materija postaje čisto zrcalo, svjetlo duha zasjat će na njemu punom snagom, i zadobit će se suštinsko savršenstvo. Dakle, jedna uvriježena i duboka teozofska pretpostavka jest da materijalni svjetovi završavaju na kraju silaznog luka, a da je položaj čovjeka na kraju silaznog luka i na početku uzlaznoga koji je nasuprot Vrhovnog Središta. Također, od početka do kraja uzlaznog luka postoje mnogi duhovni stupnjevi. Silazni luk zove se početak166, a uzlazni luk zove se napredak167. Silazni luk završava u materijalnim stvarima, a uzlazni luk u duhovnima. Igla na kompasu opisujući krug ne čini nikakav pokret unatrag, jer to bi bilo suprotno prirodnom kretanju i božanskom redu; u suprotnom – simetrija kruga bila bi narušena. The Theosophists believe that man on the arc of ascent165 will return many times until he reaches the Supreme Center; in that condition matter becomes a clear mirror, the light of the spirit will shine upon it with its full power, and essential perfection will be acquired. Now, this is an established and deep theological proposition, that the material worlds are terminated at the end of the arc of descent, and that the condition of man is at the end of the arc of descent, and at the beginning of the arc of ascent, which is opposite to the Supreme Center. Also, from the beginning to the end of the arc of ascent, there are numerous spiritual degrees. The arc of descent is called beginning,166 and that of ascent is called progress.167 The arc of descent ends in materialities, and the arc of ascent ends in spiritualities. The point of the compass in describing a circle makes no retrograde motion, for this would be contrary to the natural movement and the divine order; otherwise, the symmetry of the circle would be spoiled.
10 Štoviše, ovaj materijalni svijet nema takvu vrijednost ili odličnost da bi čovjek, nakon što pobjegne iz ovog kaveza, poželio po drugi put pasti u njegovu mrežu. Ne; uz pomoć Vječne Milosti, vrijednost i istinska sposobnost čovjeka postaje očita i vidljiva prelaženjem stupnjeva postojanja, a ne vraćanjem. Kad se školjka jednom otvori, bit će očito i jasno sadrži li biser ili nevrijednu tvar. Kad biljka jednom naraste – urodit će ili trnjem ili cvijećem; ona nema potrebe još jednom rasti. Osim toga, napredovanje i kretanje u svjetovima u izravnom redu prema prirodnom zakonu uzrok je postojanja, a kretanje suprotno sustavu i zakonu prirode uzrok je nepostojanja. Povratak duše nakon smrti protivan je prirodnom kretanju i božanskom sustavu. Moreover, this material world has not such value or such excellence that man, after having escaped from this cage, will desire a second time to fall into this snare. No, through the Eternal Bounty the worth and true ability of man becomes apparent and visible by traversing the degrees of existence, and not by returning. When the shell is once opened, it will be apparent and evident whether it contains a pearl or worthless matter. When once the plant has grown it will bring forth either thorns or flowers; there is no need for it to grow up again. Besides, advancing and moving in the worlds in a direct order according to the natural law is the cause of existence, and a movement contrary to the system and law of nature is the cause of nonexistence. The return of the soul after death is contrary to the natural movement, and opposed to the divine system.
11 Stoga je vraćanjem apsolutno nemoguće dobiti postojanje; to je isto kao kada bi se čovjek nakon što se jednom oslobodi iz majčine utrobe po drugi put u nju vratio. Zamislite kako je neozbiljno maštanje uključeno u vjerovanje u reinkarnaciju i transmigraciju. Oni koji u to vjeruju smatraju tijelo posudom koja sadrži duh, kao što se voda nalazi u čaši; ta je voda uzeta iz jedne čaše i ulivena u drugu. To je dječja igra. Oni ne shvaćaju da je duh bestjelesno biće i ne ulazi i dolazi, već je samo povezan s tijelom kao sunce sa zrcalom. Kad bi tako bilo i kad bi duh vraćajući se na ovaj svijet mogao proći kroz stupnjeve i dosegnuti bitnu savršenost, bilo bi bolje kad bi Bog produžio život duha u materijalnom svijetu sve dok ne stekne savršene odlike i milosti; tada ne bi bilo nužno da okusi čašu smrti ili da stekne drugi život. Therefore, by returning, it is absolutely impossible to obtain existence; it is as if man, after being freed from the womb, should return to it a second time. Consider what a puerile imagination this is which is implied by the belief in reincarnation and transmigration. Believers in it consider the body as a vessel in which the spirit is contained, as water is contained in a cup; this water has been taken from one cup and poured into another. This is child’s play. They do not realize that the spirit is an incorporeal being, and does not enter and come forth, but is only connected with the body as the sun is with the mirror. If it were thus, and the spirit by returning to this material world could pass through the degrees and attain to essential perfection, it would be better if God prolonged the life of the spirit in the material world until it had acquired perfections and graces; it then would not be necessary for it to taste of the cup of death, or to acquire a second life.
12 Ideja da je postojanje ograničeno na ovaj prolazni svijet i poricanje postojanja božanskih svjetova, izvorno je poteklo iz uobrazilje onih koji su vjerovali u reinkarnaciju; no, božanski svjetovi su beskonačni. Kad bi božanski svjetovi svoj vrhunac dostigli u ovom materijalnom svijetu, stvaranje bi bilo jalovo: štoviše, postojanje bi bilo dječja igra. Rezultat ovih beskrajnih bivanja – plemenito postojanje čovjeka – dolazilo bi i za nekoliko dana napuštalo ovaj prolazni stan, i nakon primitka kazni i nagrada, napokon bi svi postali savršeni. Božansko stvaranje i beskonačna postojeća bića usavršila bi se i upotpunila, nakon čega bi Božanstvenost Gospoda, te imena i kvalitete Božje, kod ovih duhovnih bića, s obzirom na njihov učinak, urodila lijenošću i neaktivnošću! “Slava tvome Gospodu, Gospodu Koji je oslobođen od svih njihovih opisa.”168 The idea that existence is restricted to this perishable world, and the denial of the existence of divine worlds, originally proceeded from the imaginations of certain believers in reincarnation; but the divine worlds are infinite. If the divine worlds culminated in this material world, creation would be futile: nay, existence would be pure child’s play. The result of these endless beings, which is the noble existence of man, would come and go for a few days in this perishable dwelling, and after receiving punishments and rewards, at last all would become perfect. The divine creation and the infinite existing beings would be perfected and completed, and then the Divinity of the Lord, and the names and qualities of God, on behalf of these spiritual beings, would, as regards their effect, result in laziness and inaction! “Glory to thy Lord, the Lord Who is sanctified from all their descriptions.”168
13 Takvi su bili ograničeni umovi ranijih filozofa, poput Ptolomeja i ostalih koji su vjerovali i zamišljali da su svijet, život i postojanje ograničeni na ovu zemaljsku kuglu i da je ovaj bezgranični prostor sputan unutar devet nebeskih sfera i da su sve prazne. Zamislite koliko su njihove misli bile ograničene i koliko je slab bio njihov um. Oni koji vjeruju u reinkarnaciju misle da su duhovni svjetovi ograničeni na svjetove ljudske mašte. Štoviše, neki od njih, poput Druzesa i Nusayrisa, misle da je postojanje ograničeno na ovaj fizički svijet. Kakve li neznalačke pretpostavke! Jer u ovom Božjem univerzumu koji se pojavljuje u najpotpunijoj savršenosti, ljepoti i veličini, sjajne zvijezde materijalnog univerzuma bezbrojne su! Stoga moramo promisliti o tome koliko su bezgranični i beskonačni duhovni svjetovi, koji su suštinski temelj. “Pazite vi koji ste obdareni razborom.”169 Such were the limited minds of the former philosophers, like Ptolemy and the others who believed and imagined that the world, life and existence were restricted to this terrestrial globe, and that this boundless space was confined within the nine spheres of heaven, and that all were empty and void. Consider how greatly their thoughts were limited and how weak their minds. Those who believe in reincarnation think that the spiritual worlds are restricted to the worlds of human imagination. Moreover, some of them, like the Druzes and the Nusayris, think that existence is restricted to this physical world. What an ignorant supposition! For in this universe of God, which appears in the most complete perfection, beauty and grandeur, the luminous stars of the material universe are innumerable! Then we must reflect how limitless and infinite are the spiritual worlds, which are the essential foundation. “Take heed ye who are endued with discernment.”169
14 Ali vratimo se našem predmetu. U Božanskim svetim spisima i Svetim knjigama govori se o “povratku”, no neznalice nisu razumjele značenje, a oni koji vjeruju u reinkarnaciju nagađali su o tom predmetu. Jer ono što su Proroci podrazumijevali pod “povratkom” nije povratak biti, nego svojstava; nije to povratak Objave, nego savršenstava. U Evanđelju se kaže da je Ivan, Zaharijin sin Ilija. Te riječi ne označavaju povratak racionalne duše i ličnosti Ilijine u Ivanovu tijelu, već prije da se savršenosti i svojstva Ilijina očituju i pojavljuju u Ivanu. But let us return to our subject. In the Divine Scriptures and Holy Books “return” is spoken of, but the ignorant have not understood the meaning, and those who believed in reincarnation have made conjectures on the subject. For what the divine Prophets meant by “return” is not the return of the essence, but that of the qualities; it is not the return of the Manifestation, but that of the perfections. In the Gospel it says that John, the son of Zacharias, is Elias. These words do not mean the return of the rational soul and personality of Elias in the body of John, but rather that the perfections and qualities of Elias were manifested and appeared in John.
15 Svjetiljka je prošle noći svijetlila u ovoj sobi, a večeras, kad svijetli druga svjetiljka, kažemo da opet večeras svijetli svjetlo od prošle noći. Voda teče iz vodoskoka; potom prestane teći, a kad počne teći po drugi put, kažemo da to teče ona ista voda; ili kažemo da je ovo svjetlo istovjetno s ranijim svjetlom. Isto je s proljećem od prošle godine, kad cvatu drveće, cvijeće i miomirisne trave i pojavljuje se ukusno voće; sljedeće godine kažemo da se ukusno voće opet vratilo, kao i cvjetovi na drveću i cvijeće. To ne znači da su se točno iste čestice koje čine cvijeće od prošle godine, nakon raspada, ponovno pomiješale i onda se vratile. Naprotiv, to znači da su nježnost, svježina, prekrasni miris i čudesna boja cvijeća od prošle godine vidljivi i očiti na posve isti način u cvijeću od ove godine. Ukratko, ovaj se izraz odnosi samo na sličnost koja postoji između ranijeg i kasnijeg cvijeća. “Povratak” koji se spominje u Božanskim svetim spisima potpuno je objasnilo Vrhovno Pero170 u Kitáb-i-Íqán. Pročitajte ga da biste saznali o istini božanskih otajstava. A lamp shone in this room last night, and when tonight another lamp shines, we say the light of last night is again shining. Water flows from a fountain; then it ceases; and when it begins to flow a second time, we say this water is the same water flowing again; or we say this light is identical with the former light. It is the same with the spring of last year, when blossoms, flowers and sweet-scented herbs bloomed, and delicious fruits were brought forth; next year we say that those delicious fruits have come back, and those blossoms, flowers and blooms have returned and come again. This does not mean that exactly the same particles composing the flowers of last year have, after decomposition, been again combined and have then come back and returned. On the contrary, the meaning is that the delicacy, freshness, delicious perfume and wonderful color of the flowers of last year are visible and apparent in exactly the same manner in the flowers of this year. Briefly, this expression refers only to the resemblance and likeness which exist between the former and latter flowers. The “return” which is mentioned in the Divine Scriptures is this: it is fully explained by the Supreme Pen170 in the Kitáb-i-Íqán. Refer to it, so that you may be informed of the truth of the divine mysteries.
16 Slava i pozdravi neka su uz vas. Upon you be greetings and praise.