Knjiga Urantije
DIO III. Povijest Urantije
POGLAVLJE 100 : RELIGIJA U LJUDSKOM ISKUSTVU
Paper 100
Religion in Human Experience
Religion in Human Experience
100:0.2 (1094.2)
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.
Dok religija proizvodi rast značenja i uzdizanje vrijednosti, zlo uvijek nastaje kada se isključivo osobne procjene uzdižu na razinu apsoluta. Dijete procjenjuje iskustvo u skladu sa sadržajem zadovoljstva; zrelost je razmjerna zamjeni osobnog zadovoljstva višim značenjima, pa čak i odanosti najvišim konceptima raznolikih životnih situacija i kozmičkih odnosa.
100:1.1 (1094.3)
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.
100:1.2 (1094.4)
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.
Dajte svakom djetetu u razvoju priliku da razvije vlastito religijsko iskustvo; nemojte mu nametati unaprijed oblikovano iskustvo odraslih. Zapamtite, napredak iz godine u godinu kroz uspostavljeni obrazovni sustav ne znači nužno intelektualni napredak, a još manje duhovni rast. Proširenje rječnika ne označava razvoj karaktera. Rast se ne očituje istinski pukim rezultatima, već napretkom. Istinski obrazovni rast očituje se uzdizanjem ideala, povećanim uvažavanjem vrijednosti, novim značenjima vrijednosti i produbljenom odanošću vrhovnim vrijednostima.
100:1.3 (1094.5)
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.
Djeca su trajno pod dojmom jedino odanosti svojih odraslih suradnika; pouka, pa čak ni primjer, nemaju trajni utjecaj. Odane osobe su osobe koje rastu, a rast je dojmljiva i nadahnjujuća stvarnost. Živite odano danas, rastite, i sutra će se pobrinuti za sebe. Najbrži način da punoglavac postane žaba jest da odano živi svaki trenutak kao punoglavac.
100:1.4 (1094.6)
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.
Tlo neophodno za religijski rast pretpostavlja napredujući život samoostvarenja, usklađivanje prirodnih sklonosti, izražavanje znatiželje i uživanje u razumnim pustolovinama, doživljavanje osjećaja zadovoljstva, djelovanje poticaja straha koji potiče pažnju i svjesnost, privlačnost čuđenja i normalnu svijest o vlastitoj malenosti, poniznost. Rast se također temelji na otkrivanju vlastitog sebstva, praćenom samokritikom—savješću, jer savjest je zapravo kritika samoga sebe prema vlastitim vrijednosnim navikama i osobnim idealima.
100:1.5 (1094.7)
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.
Religijsko iskustvo znatno je pod utjecajem tjelesnog zdravlja, naslijeđenog temperamenta i društvenog okruženja. No ti vremenski uvjeti ne sprječavaju unutarnji duhovni napredak duše posvećene vršenju volje Oca na nebu. U svim normalnim smrtnicima prisutni su određeni urođeni poticaji prema rastu i samoostvarenju koji djeluju ako nisu posebno sputani. Sigurna metoda poticanja ovog konstitutivnog dara potencijala duhovnog rasta jest održavanje stava cjelovite odanosti vrhovnim vrijednostima.
100:1.6 (1095.1)
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.
100:1.7 (1095.2)
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.
Religijske navike mišljenja i djelovanja doprinose ekonomiji duhovnog rasta. Moguće je razviti religijske predispozicije prema povoljnom reagiranju na duhovne poticaje, neku vrstu uvjetovanog duhovnog refleksa. Navike koje pogoduju religijskom rastu uključuju razvijenu osjetljivost za božanske vrijednosti, prepoznavanje religijskog življenja u drugima, promišljenu meditaciju o kozmičkim značenjima, rješavanje problema u duhu obožavanja, dijeljenje vlastitog duhovnog života s bližnjima, izbjegavanje sebičnosti, odbijanje uzimanja božanskog milosrđa zdravo za gotovo i življenje kao u prisutnosti Boga. Čimbenici religijskog rasta mogu biti namjerni, ali sam rast je uvijek nesvjestan.
100:1.8 (1095.3)
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.
Nesvjesna priroda religijskog rasta, međutim, ne znači da je to djelatnost koja funkcionira u navodnim podsvjesnim područjima ljudskog intelekta; naprotiv, ona označava stvaralačke aktivnosti na nadsvjesnim razinama smrtnog uma. Iskustvo spoznaje stvarnosti nesvjesnog religijskog rasta jedini je pozitivan dokaz funkcionalnog postojanja nadsvijesti.
100:1.9 (1095.4)
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.
Duhovni razvoj ovisi, prvo, o održavanju žive duhovne povezanosti s istinskim duhovnim silama i, drugo, o neprekidnom rađanju duhovnih plodova: stavljanju u službu bližnjima onoga što je primljeno od vlastitih duhovnih dobročinitelja. Duhovni napredak temelji se na intelektualnom priznanju vlastitog duhovnog siromaštva, zajedno sa samosviješću gladi za savršenstvom, želje da se upozna Bog i da se bude poput njega, svesrdne posvećenosti vršenju volje Oca na nebu.
100:2.1 (1095.5)
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.
Duhovni rast je najprije buđenje potreba, zatim razlučivanje značenja, a potom otkrivanje vrijednosti. Dokaz istinskog duhovnog razvoja sastoji se u očitovanju ljudske ličnosti potaknute ljubavlju, pokrenute nesebičnim služenjem i vođene svesrdnim obožavanjem ideala savršenstva Božanstva. I cijelo to iskustvo predstavlja stvarnost religije, za razliku od pukih teoloških vjerovanja.
100:2.2 (1095.6)
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.
100:2.3 (1095.7)
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.
Duhovnost istodobno postaje pokazatelj čovjekove bliskosti s Bogom i mjera njegove korisnosti bližnjima. Duhovnost povećava sposobnost otkrivanja ljepote u stvarima, prepoznavanja istine u značenjima i otkrivanja dobrote u vrijednostima. Duhovni razvoj određen je čovjekovom sposobnošću za duhovni rast i izravno je proporcionalan uklanjanju sebičnih primjesa ljubavi.
100:2.4 (1096.1)
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.
Cilj ljudskog samoostvarenja treba biti duhovan, a ne materijalan. Jedine stvarnosti vrijedne težnje jesu božanske, duhovne i vječne. Smrtni čovjek ima pravo na uživanje tjelesnih zadovoljstava i na ispunjenje ljudskih osjećaja; ima koristi od odanosti ljudskim zajednicama i vremenskim institucijama; ali to nisu vječni temelji na kojima treba graditi besmrtnu ličnost, koja mora nadići prostor, nadvladati vrijeme i dosegnuti vječnu sudbinu božanskog savršenstva i finaliterske službe.
100:2.6 (1096.3)
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.
Isus je prikazao duboku sigurnost smrtnika koji poznaje Boga kada je rekao: „Što je važno vjerniku kraljevstva koji poznaje Boga ako se sve zemaljsko sruši?” Vremenske sigurnosti su ranjive, ali duhovne sigurnosti su neosvojive. Kada plimni valovi ljudskih nedaća, sebičnosti, okrutnosti, mržnje, zlobe i zavisti udaraju o smrtnu dušu, može se počivati u sigurnosti da postoji jedna unutarnja utvrda, citadela duha, koja je potpuno neosvojiva; barem je to istina za svako ljudsko biće koje je povjerilo čuvanje svoje duše unutarnjem duhu vječnog Boga.
100:2.7 (1096.4)
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.
Nakon takvog duhovnog postignuća, bilo ostvarenog postupnim rastom ili određenom krizom, dolazi do nove orijentacije ličnosti kao i razvoja novog mjerila vrijednosti. Takve duhom rođene osobe toliko su iznova motivirane u životu da mogu mirno stajati dok njihove najdraže ambicije nestaju i njihove najdublje nade propadaju; one pouzdano znaju da takve katastrofe nisu ništa drugo nego preusmjeravajuće kataklizme koje ruše čovjekove vremenske tvorevine kako bi pripremile put za izgradnju plemenitijih i trajnijih stvarnosti nove i uzvišenije razine svemirskog postignuća.
100:2.8 (1096.5)
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.
Religija nije tehnika za postizanje statičnog i blaženog mira uma; ona je poticaj za organiziranje duše za dinamično služenje. Ona je stavljanje cjelokupnog sebstva u odanu službu ljubavi prema Bogu i služenja čovjeku. Religija plaća svaku cijenu nužnu za postizanje vrhovnog cilja, vječne nagrade. U religijskoj odanosti postoji posvećena cjelovitost koja je uzvišeno veličanstvena. A te odanosti su društveno djelotvorne i duhovno napredujuće.
100:3.1 (1096.6)
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.
100:3.3 (1096.8)
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.
Značenje je ono što iskustvo pridodaje vrijednosti; to je svjesnost koja prepoznaje i cijeni vrijednosti. Izolirano i čisto sebično zadovoljstvo može značiti stvarno obezvrjeđivanje značenja, besmisleno uživanje koje graniči s relativnim zlom. Vrijednosti su iskustvene kada su stvarnosti smislene i mentalno povezane, kada takve odnose um prepoznaje i uvažava.
100:3.4 (1097.1)
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.
Vrijednosti nikada ne mogu biti statične; stvarnost označava promjenu, rast. Promjena bez rasta, širenja značenja i uzdizanja vrijednosti, bezvrijedna je—ona je potencijalno zlo. Što je veća kvaliteta kozmičke prilagodbe, to svako iskustvo posjeduje više značenja. Vrijednosti nisu pojmovne iluzije; one su stvarne, ali uvijek ovise o činjenici odnosa. Vrijednosti su uvijek i aktualne i potencijalne—ne ono što je bilo, nego ono što jest i što će biti.
100:3.5 (1097.2)
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.
Povezanost aktualnog i potencijalnog jednaka je rastu, iskustvenom ostvarenju vrijednosti. Ali rast nije puki napredak. Napredak je uvijek smislen, ali je relativno bezvrijedan bez rasta. Vrhovna vrijednost ljudskog života sastoji se u rastu vrijednosti, napretku u značenjima i ostvarenju kozmičke međupovezanosti tih dvaju iskustava. A takvo iskustvo istovjetno je svjesnosti Boga. Takav smrtnik, iako nije nadnaravan, uistinu postaje nadčovječan; besmrtna duša evoluira.
100:3.6 (1097.3)
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.
Čovjek ne može prouzročiti rast, ali može osigurati povoljne uvjete. Rast je uvijek nesvjestan, bilo fizički, intelektualni ili duhovni. Ljubav stoga raste; ne može se stvoriti, proizvesti ni kupiti; ona mora rasti. Evolucija je kozmička tehnika rasta. Društveni rast ne može se osigurati zakonodavstvom, niti se moralni rast može postići boljom administracijom. Čovjek može proizvesti stroj, ali njegova stvarna vrijednost mora proizaći iz ljudske kulture i osobnog cijenjenja. Čovjekov jedini doprinos rastu jest mobilizacija ukupnih snaga njegove ličnosti—živa vjera.
100:3.7 (1097.4)
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.
Religijski život je odan život, a odan život je stvaralački život, izvoran i spontan. Novi religijski uvidi nastaju iz sukoba koji potiču odabir novih i boljih načina reagiranja umjesto starih i inferiornih. Nova značenja pojavljuju se samo usred sukoba; a sukob traje jedino kada postoji odbijanje prihvaćanja viših vrijednosti koje su sadržane u uzvišenijim značenjima.
100:4.1 (1097.5)
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.
Religijske zbunjenosti su neizbježne; bez psihičkog sukoba i duhovne agitacije nema rasta. Organiziranje filozofskog standarda življenja podrazumijeva znatna previranja u filozofskim područjima uma. Odanosti se ne iskazuju u korist velikoga, dobrog, istinitog i plemenitog bez borbe. Napor prati razjašnjenje duhovne vizije i produbljenje kozmičkog uvida. A ljudski intelekt opire se odvikavanju od hranjenja neduhovnim energijama vremenskog postojanja. Lijen životinjski um buni se protiv napora potrebnog za suočavanje s kozmičkim rješavanjem problema.
100:4.2 (1097.6)
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.
Ali veliki problem religijskog življenja sastoji se u zadatku ujedinjavanja duševnih snaga ličnosti pod dominacijom LJUBAVI. Zdravlje, mentalna učinkovitost i sreća proizlaze iz jedinstva tjelesnih sustava, umnih sustava i sustava duha. O tjelesnom i mentalnom zdravlju čovjek mnogo razumije, ali o sreći je doista vrlo malo spoznao. Najviša sreća nerazdvojivo je povezana s duhovnim napretkom. Duhovni rast donosi trajnu radost, mir koji nadilazi svako razumijevanje.
100:4.3 (1097.7)
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.
U tjelesnom životu osjetila svjedoče o postojanju stvari; um otkriva stvarnost značenja; ali duhovno iskustvo otkriva pojedincu istinske vrijednosti života. Te više razine ljudskog življenja postižu se u vrhovnoj ljubavi prema Bogu i u nesebičnoj ljubavi prema čovjeku. Ako voliš svoje bližnje, mora da si otkrio njihove vrijednosti. Isus je volio ljude toliko mnogo jer im je pridavao tako veliku vrijednost. Vrijednosti kod svojih bližnjih možeš najbolje otkriti otkrivanjem njihove motivacije. Ako te netko iritira, izaziva osjećaje ogorčenosti, trebaš s razumijevanjem nastojati razlučiti njegovo gledište, njegove razloge za takvo nepoželjno ponašanje. Kada jednom razumiješ svog bližnjega, postat ćeš tolerantan, a ta tolerancija će izrasti u prijateljstvo i sazreti u ljubav.
100:4.4 (1098.1)
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.
U mislima dočaraj sliku jednog od svojih primitivnih predaka iz špiljskih vremena—nisku, nakaznu, prljavu, režeću ljudsku grdosiju koja stoji raširenih nogu, s podignutom toljagom, dišući mržnju i neprijateljstvo dok bijesno gleda ispred sebe. Takva slika jedva da prikazuje božansko dostojanstvo čovjeka. Ali dopusti da proširimo sliku. Ispred tog razjarenog čovjeka čuči sabljozubi tigar. Iza njega stoje žena i dvoje djece. Odmah prepoznaješ da takva slika predstavlja početke mnogočega što je dobro i plemenito u ljudskom rodu, ali čovjek je isti na obje slike. Samo što ti je u drugom prikazu darovan prošireni obzor. U njemu razaznaješ motivaciju tog evoluirajućegsmrtnika. Njegov stav postaje vrijedan hvale jer ga razumiješ. Kad bi samo mogao proniknuti u motive svojih bližnjih, koliko bi ih bolje razumio. Kad bi samo mogao istinski upoznati svoje bližnje, naposljetku bi se zaljubio u njih.
100:4.5 (1098.2)
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.
Ne možeš istinski voljeti svoje bližnje pukim činom volje. Ljubav se rađa jedino iz temeljitog razumijevanja motiva i osjećaja tvoga bližnjega. Nije toliko važno voljeti sve ljude danas koliko je važno da svakoga dana naučiš voljeti još jedno ljudsko biće. Ako svakoga dana ili svakoga tjedna postigneš razumijevanje još jednog od svojih bližnjih, i ako je to granica tvoje sposobnosti, tada zasigurno podruštvljuješ i uistinu produhovljuješ svoju ličnost. Ljubav je zarazna, i kada je ljudska odanost inteligentna i mudra, ljubav je zaraznija od mržnje. Ali samo istinska i nesebična ljubav uistinu je zarazna. Kad bi svaki smrtnik mogao postati žarište dinamične ljubavi, ovaj blagotvorni virus ljubavi uskoro bi prožeo emocionalnu struju čovječanstva do te mjere da bi cijela civilizacija bila obuhvaćena ljubavlju, a to bi bilo ostvarenje bratstva ljudi.
100:4.6 (1098.3)
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.
Svijet je pun izgubljenih duša, ne izgubljenih u teološkom smislu, nego izgubljenih u smislu usmjerenja, lutajući u zbunjenosti među izmima i kultovima frustriranog filozofskog doba. Premalo je onih koji su naučili postaviti filozofiju življenja na mjestu religijskog autoriteta. (Simboli podruštvljene religije ne smiju se prezirati kao kanali rasta, iako korito rijeke nije rijeka.)
100:5.1 (1098.4)
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.)
100:5.2 (1098.5)
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.
Treba jasno reći da ispovijedanje odanosti vrhovnim idealima—psihička, emocionalna i duhovna svjesnost svjesnosti Boga—može biti prirodan i postupan rast ili se ponekad može doživjeti u određenim trenucima, kao u krizi. Apostol Pavao doživio je upravo takvo iznenadno i spektakularno obraćenje onog sudbonosnog dana na putu za Damask. Gautama Siddhartha imao je slično iskustvo one noći kada je sjedio sam i nastojao proniknuti u tajnu konačne istine. Mnogi drugi imali su slična iskustva, a mnogi istinski vjernici napredovali su u duhu bez iznenadnog obraćenja.
100:5.3 (1099.1)
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.
Većina spektakularnih pojava povezanih s takozvanim religijskim obraćenjima u potpunosti je psihološke prirode, ali s vremena na vrijeme doista se javljaju iskustva koja su također duhovnog porijekla. Kada je mentalna mobilizacija potpuno cjelovita na bilo kojoj razini psihičkog uzdizanja prema postizanju duha, kada postoji savršenstvo ljudske motivacije odanosti božanskoj ideji, tada vrlo često dolazi do iznenadnog silaznog zahvata unutarnjeg duha kako bi se uskladio s usredotočenom i posvećenom nakanom nadsvjesnog uma vjerujućeg smrtnika. A takva iskustva ujedinjenih intelektualnih i duhovnih pojava čine obraćenje koje se sastoji od čimbenika koji nadilaze čisto psihološku uključenost.
100:5.4 (1099.2)
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.
Ali emocija sama po sebi predstavlja lažno obraćenje; mora postojati vjera kao i osjećaj. U onoj mjeri u kojoj je takva psihička mobilizacija djelomična, i u onoj mjeri u kojoj je takva motivacija ljudske odanosti nepotpuna, u toj će mjeri iskustvo obraćenja biti spojena intelektualna, emocionalna i duhovna stvarnost.
100:5.5 (1099.3)
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.
Ako je netko sklon priznati teorijski podsvjesni um kao praktičnu radnu hipotezu u inače ujedinjenom intelektualnom životu, tada bi, radi dosljednosti, trebao postulirati slično i odgovarajuće područje uzlazne intelektualne aktivnosti kao nadsvjesnu razinu, zonu neposrednog kontakta s unutarnjim entitetom duha, Ispravljačem Misli. Velika opasnost u svim tim psihičkim spekulacijama jest da se vizije i druga takozvana mistična iskustva, zajedno s izvanrednim snovima, mogu smatrati božanskim komunikacijama ljudskom umu. U prošlosti su se božanska bića objavljivala određenim osobama koje poznaju Boga, ne zbog njihovih mističnih zanosa ili morbidnih vizija, nego usprkos svim tim pojavama.
100:5.6 (1099.4)
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.
Za razliku od traženja obraćenja, bolji pristup morontijalnim zonama mogućeg kontakta s Ispravljačem Misli bio bi kroz živu vjeru i iskreno obožavanje, svesrdnu i nesebičnu molitvu. Previše često je uzdizanje sjećanja iz nesvjesnih razina ljudskog uma bilo pogrešno smatrano božanskim objavama i vodstvima duha.
100:5.7 (1099.5)
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.
Postoji velika opasnost povezana s navikom religijskog sanjarenja; misticizam može postati tehnika izbjegavanja stvarnosti, iako je ponekad bio sredstvo istinskog duhovnog zajedništva. Kratka razdoblja povlačenja iz užurbanih prizora života ne moraju biti ozbiljno opasna, ali produljena izolacija ličnosti krajnje je nepoželjna. Ni pod kojim okolnostima ne smije se stanje vizionarske svijesti nalik transu njegovati kao religijsko iskustvo.
100:5.8 (1099.6)
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.
Obilježja mističnog stanja jesu raspršenost svijesti s živim otocima usredotočene pažnje koji djeluju na relativno pasivnom intelektu. Sve to usmjerava svijest prema podsvjesnom, a ne prema zoni duhovnog kontakta, nadsvijesti. Mnogi mistici doveli su svoju mentalnu disocijaciju do razine abnormalnih mentalnih očitovanja.
100:5.9 (1099.7)
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.
Zdraviji stav duhovne meditacije nalazi se u promišljenom obožavanju i u molitvi zahvalnosti. Neposredno zajedništvo s vlastitim Ispravljačem Misli, kakvo se događalo u kasnijim godinama Isusova života u tijelu, ne smije se brkati s tim takozvanim mističnim iskustvima. Čimbenici koji doprinose započinjanju mističnog zajedništva ukazuju na opasnost takvih psihičkih stanja. Mistični status pogodovan je stvarima kao što su tjelesni umor, post, psihička disocijacija, duboka estetska iskustva, snažni spolni nagoni, strah, tjeskoba, bijes i divlje plesanje. Velik dio sadržaja koji proizlazi iz takve pripreme potječe iz podsvjesnog uma.
100:5.10 (1100.1)
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.
Evolucijske religije i objavljene religije mogu se znatno razlikovati u metodi, ali u motivu postoji velika sličnost. Religija nije posebna funkcija života; ona je način življenja. Istinska religija je svesrdna odanost nekoj stvarnosti koju religiozna osoba smatra vrhovnom vrijednošću za sebe i za cijelo čovječanstvo. A istaknuta obilježja svih religija jesu: neupitna odanost i svesrdna posvećenost vrhovnim vrijednostima. Ova religijska odanost vrhovnim vrijednostima očituje se u odnosu navodno nereligiozne majke prema svom djetetu i u gorljivoj odanosti nereligioznih osoba nekom prihvaćenom cilju.
100:6.1 (1100.3)
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.
Obilježja ljudskog odgovora na religijski poticaj obuhvaćaju kvalitete plemenitosti i veličanstvenosti. Iskreni religiozni čovjek svjestan je svemirskog građanstva i svjestan je uspostavljanja kontakta s izvorima nadljudske moći. On je ispunjen zanosom i osnažen sigurnošću pripadnosti uzvišenom i oplemenjenom zajedništvu sinova Boga. Svjesnost vlastite vrijednosti uvećana je poticajem potrage za najvišim svemirskim nastojanjima—vrhovnim ciljevima.
100:6.3 (1100.5)
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.
Sebstvo se predalo privlačnom poticaju sveobuhvatne motivacije koja nameće veću samodisciplinu, umanjuje emocionalni sukob i čini smrtni život doista vrijednim življenja. Morbidna svijest o ljudskim ograničenjima preobražena je u prirodnu svjesnost smrtnih nedostataka povezanih s moralnom odlučnošću, i duhovnom težnjom za postizanjem najviših svemirskih i nadsvemirskih ciljeva. I ta intenzivna težnja za postizanjem nadsmrtnih ideala uvijek je obilježena rastućim strpljenjem, snošljivošću, postojanošću i tolerancijom.
100:6.4 (1100.6)
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.
Ali istinska religija je živa ljubav, život služenja. Odvojenost religiozne osobe od mnogočega što je čisto vremensko i trivijalno nikada ne vodi društvenoj izolaciji, niti smije uništiti smisao za humor. Istinska religija ništa ne oduzima ljudskom postojanju, ali dodaje nova značenja cijelom životu; ona rađa nove oblike entuzijazma, zanosa i hrabrosti. Može čak pobuditi duh križara, koji je više nego opasan ako nije vođen duhovnim uvidom i odanom posvećenošću svakodnevnim društvenim obvezama ljudske odanosti.
100:6.5 (1100.7)
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.
Jedno od najupečatljivijih obilježja religijskog življenja jest onaj dinamični i uzvišeni mir koji nadilazi svako ljudsko razumijevanje — kozmička uravnoteženost koja svjedoči o odsutnosti svake sumnje i nemira. Takvi stupnjevi duhovne stabilnosti imuni su na razočaranje. Takve religiozne osobe nalik su Apostolu Pavlu, koji je rekao: „Uvjeren sam da nas ni smrt, ni život, ni anđeli, ni poglavarstva, ni sile, ni sadašnje, ni buduće, ni visina, ni dubina, niti išta drugo neće moći rastaviti od ljubavi Božje.”
100:6.6 (1101.1)
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.”
Čak je i evolucijska religija sve to u svojoj odanosti i veličanstvenosti jer je istinsko iskustvo. Ali religija otkrivenja je izvrsna kao i istinska. Nove odanosti proširene duhovne vizije stvaraju nove razine ljubavi i posvećenosti, služenja i zajedništva; a sve to produbljeno društveno gledište rađa proširenu svjesnost Očinstva Boga i bratstva ljudi.
100:6.8 (1101.3)
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.
100:6.9 (1101.4)
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.
Iako prosječni smrtnik Urantije ne može očekivati da će dosegnuti onu visoku savršenost karaktera koju je Isus iz Nazareta stekao dok je boravio u tijelu, sasvim je moguće da svaki smrtni vjernik razvije snažnu i objedinjenu ličnost prema usavršenim linijama Isusove ličnosti. Jedinstvena značajka Učiteljeve ličnosti nije bila toliko u njezinoj savršenosti koliko u njezinoj skladnosti, u njezinu izuzetnom i uravnoteženom jedinstvu. Najdjelotvorniji prikaz Isusa nalazi se u slijeđenju primjera onoga koji je, pokazujući na Učitelja dok je stajao pred svojim optužiteljima, rekao: „Evo čovjeka!“
100:7.1 (1101.5)
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!”
Isusova nepogrešiva dobrota dirala je srca ljudi, ali je postojana snaga njegova karaktera izazivala divljenje njegovih sljedbenika. Bio je istinski iskren; u njemu nije bilo ničega licemjernog. Bio je slobodan od pretvaranja; uvijek je bio tako osvježavajuće istinit. Nikada nije pribjegavao pretvaranju niti hinjenju. Živio je istinu, upravo onako kako ju je i poučavao. On je bio sama istina. Bio je primoran naviještati spasonosnu istinu svojemu naraštaju, iako je takva iskrenost ponekad uzrokovala bol. Bio je bezuvjetno odan svakoj istini.
100:7.2 (1101.6)
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.
Ali Učitelj je bio tako razuman, tako pristupačan. Bio je toliko praktičan u cijeloj svojoj službi, dok su svi njegovi planovi bili obilježeni takvim posvećenim zdravim razumom. Bio je potpuno slobodan od svake neobične, nestalne i ekscentrične sklonosti. Nikada nije bio hirovit, ćudljiv niti histeričan. U svemu što je poučavao i u svemu što je činio uvijek je postojala izuzetna razboritost povezana s izvanrednim osjećajem prikladnosti.
100:7.3 (1101.7)
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.
Sin Čovječji uvijek je bio savršeno uravnotežena ličnost. Čak su i njegovi neprijatelji gajili zdravo poštovanje prema njemu; osjećali su strahopoštovanje u njegovoj prisutnosti. U Isusu nije bilo straha. Bio je ispunjen božanskim entuzijazmom, ali nikada nije bio fanatičan. Bio je emocionalno aktivan, ali nikada nestalan. Bio je maštovit, ali uvijek praktičan. Otvoreno se suočavao sa stvarnostima života, ali nikada nije bio bez životnosti niti prozaičan. Bio je hrabar, ali nikada nepromišljen; razborit, ali nikada kukavičan. Bio je suosjećajan, ali ne i sentimentalan; jedinstven, ali ne i ekscentričan. Bio je pobožan, ali ne i samodopadan. A bio je tako savršeno uravnotežen zato što je bio tako potpuno objedinjen.
100:7.4 (1102.1)
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.
Isusova je izvornost bila nesputana. Nije bio vezan tradicijom niti ograničen ropstvom uske konvencionalnosti. Govorio je s neporecivim pouzdanjem i poučavao s apsolutnim autoritetom. Ali njegova uzvišena izvornost nije ga navela da zanemari dragulje istine u učenjima svojih prethodnika i suvremenika. A najizvornije među njegovim učenjima bio je naglasak na ljubavi i milosrđu umjesto na strahu i prinošenju žrtava.
100:7.5 (1102.2)
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.
Za Isusa se doista govorilo: „On je vjerovao Bogu.” Kao čovjek među ljudima, na najuzvišeniji je način vjerovao Ocu na nebu. Vjerovao je svome Ocu onako kako malo dijete vjeruje svome zemaljskom roditelju. Njegova je vjera bila savršena, ali nikada preuzetna. Bez obzira koliko priroda mogla izgledati okrutna ili ravnodušna prema čovjekovoj dobrobiti na zemlji, Isus se nikada nije pokolebao u svojoj vjeri. Bio je imun na razočaranje i neuzdrman progonom. Prividni neuspjeh nije ga doticao.
100:7.7 (1102.4)
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.
Isus je bio neobično vedra osoba, ali nije bio slijep i nepromišljen optimista. Njegove stalne riječi ohrabrenja bile su: „Budite vedri.” Bio je u stanju održati ovaj pouzdani stav zbog svog čvrstog uvjerenja u Boga i svoje nepokolebljive vjere u čovjeka. Uvijek je 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 njegova Oca.
100:7.9 (1102.6)
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.
Učitelj je uvijek bio velikodušan. Nikada se nije umarao ponavljajući: „Blaženije je davati nego primati.” Govorio je: „Besplatno ste primili, besplatno dajte.” Pa ipak, uza svu svoju bezgraničnu velikodušnost, nikada nije bio rasipan ni razmetljiv. Učio je da se mora vjerovati kako bi se primilo spasenje. „Jer svatko tko traži, primit će.”
100:7.10 (1102.7)
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.”
Isus je uvijek bio vedar, premda je ponekad duboko ispijao kalež ljudske boli. Neustrašivo se suočavao sa stvarnostima postojanja, a ipak je bio ispunjen entuzijazmom za evanđelje kraljevstva. Ali on je kontrolirao svoj entuzijazam; entuzijazam nikada nije kontrolirao njega. Bio je bezrezervno posvećen „Očevom poslu.” Taj božanski entuzijazam naveo je njegovu neproduhovljenu braću da pomisle kako je izvan sebe, ali je svemir koji ga je promatrao u njemu vidio primjer zdravog razuma i vrhunske smrtničke predanosti duhovnom životu. Njegov kontrolirani entuzijazam bio je zarazan; njegovi su suradnici spontano dijelili njegov božanski optimizam.
100:7.12 (1102.9)
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.
Njegova je hrabrost bila jednaka samo njegovu strpljenju. Kad su ga pritiskali da djeluje preuranjeno, samo bi odgovarao: „Moj čas još nije došao.” Nikada nije bio u žurbi; njegova je smirenost bila izvanredna. Ali često je bio ogorčen zlom i nije tolerirao grijeh. Uvijek se snažno protivio onome što je ugrožavalo dobrobit njegove djece na zemlji. Ali njegova ogorčenost prema grijehu nikada nije postala ljutnja prema grešniku.
100:7.14 (1103.2)
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.
Njegova je hrabrost bila veličanstvena, ali nikada nije bio nepromišljen. Njegova je riječ vodilja bila: „Ne bojte se.” Njegova je hrabrost bila uzvišena, a njegova odvažnost često herojska. Ali njegova je hrabrost bila povezana s razboritošću i vođena razumom. Bila je to hrabrost rođena iz vjere, a ne bezobzirnost slijepog pouzdanja. Bio je istinski hrabar, ali nikada preuzetan.
100:7.15 (1103.3)
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.
Učitelj je bio uzor poštovanja. Njegova je molitva još u mladosti započinjala riječima: „Oče naš koji jesi na nebesima, sveti se ime tvoje.” Poštovao je čak i manjkav način na koji su njegovi bližnji štovali Boga. Ali to ga nije sprječavalo da kritizira religijske tradicije ili razotkriva pogreške ljudskih vjerovanja. Bio je pun poštovanja prema istinskoj svetosti, a ipak je s pravom mogao reći svojim bližnjima: „Tko će me od vas optužiti za grijeh?”
100:7.16 (1103.4)
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?”
Isus je bio savršeno objedinjena ljudska ličnost. I danas, kao i u Galileji, on nastavlja objedinjavati smrtničko iskustvo i usklađivati ljudske napore. On objedinjuje život, uzdiže karakter i pojednostavljuje iskustvo. On ulazi u ljudski um kako bi ga uzdigao, preobrazio i preoblikovao. Doslovno je istina: „Ako tko ima Krista Isusa u sebi, novo je stvorenje; staro prolazi; gle, sve postaje novo.”
100:7.18 (1103.6)
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.”