Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 130 : NA PUTU ZA RIM
PUTOVANJE rimskim svijetom trajalo je veći dio dvadeset osme i cijelu dvadeset devetu godinu Isusova života na Zemlji. Isus je napustio Jeruzalem u pratnji dvojice Indijaca – Gonoda i njegova sina Ganida – u nedjelju ujutro, 26. travnja 22. godine po Kr. Putovali su prema planu, a Isus se oprostio od oca i sina u Haraksu, na Perzijskom zaljevu, desetoga prosinca sljedeće godine, 23. godine po Kr.
130:0.1 (1427.1)
THE tour of the Roman world consumed most of the twenty-eighth and the entire twenty-ninth year of Jesus’ life on earth. Jesus and the two natives from India—Gonod and his son Ganid—left Jerusalem on a Sunday morning, April 26, {scaps{scaps{a.d.}scaps}scaps} 22. They made their journey according to schedule, and Jesus said good-bye to the father and son in the city of Charax on the Persian Gulf on the tenth day of December the following year, {scaps{scaps{a.d.}scaps}scaps} 23.
Iz Jeruzalema su otišli u Cezareju preko Jope. U Cezareji su se ukrcali na brod za Aleksandriju. Iz Aleksandrije su otplovili u Laseju na Kreti. S Krete su otplovili za Kartagu, pristajući u Cireni. U Kartagi su se ukrcali na brod za Napulj, zaustavljajući se na Malti, u Sirakuzi i Messini. Iz Napulja su otišli u Kapuu, odakle su Apijskim putem otputovali u Rim.
130:0.2 (1427.2)
From Jerusalem they went to Caesarea by way of Joppa. At Caesarea they took a boat for Alexandria. From Alexandria they sailed for Lasea in Crete. From Crete they sailed for Carthage, touching at Cyrene. At Carthage they took a boat for Naples, stopping at Malta, Syracuse, and Messina. From Naples they went to Capua, whence they traveled by the Appian Way to Rome.
Nakon boravka u Rimu putovali su kopnom u Tarent, odakle su otplovili za Atenu u Grčkoj, zaustavljajući se u Nikopolu i Korintu. Iz Atene su preko Troade otišli u Efez. Iz Efeza su otplovili na Cipar, usput pristajući na Rodosu. Na Cipru su proveli dosta vremena razgledavajući i odmarajući se, a zatim su otplovili u Antiohiju u Siriji. Iz Antiohije su putovali na jug prema Sidonu, a potom nastavili u Damask. Odatle su karavanom putovali u Mezopotamiju, prolazeći kroz Tapsak i Larisu. Proveli su neko vrijeme u Babilonu, posjetili Ur i druga mjesta, a zatim otišli u Suzu. Iz Suze su putovali u Khark, odakle su Gonod i Ganid otplovili za Indiju.
130:0.3 (1427.3)
After their stay in Rome they went overland to Tarentum, where they set sail for Athens in Greece, stopping at Nicopolis and Corinth. From Athens they went to Ephesus by way of Troas. From Ephesus they sailed for Cyprus, putting in at Rhodes on the way. They spent considerable time visiting and resting on Cyprus and then sailed for Antioch in Syria. From Antioch they journeyed south to Sidon and then went over to Damascus. From there they traveled by caravan to Mesopotamia, passing through Thapsacus and Larissa. They spent some time in Babylon, visited Ur and other places, and then went to Susa. From Susa they journeyed to Charax, from which place Gonod and Ganid embarked for India.
130:0.4 (1427.4)
It was while working four months at Damascus that Jesus had picked up the rudiments of the language spoken by Gonod and Ganid. While there he had labored much of the time on translations from Greek into one of the languages of India, being assisted by a native of Gonod’s home district.
Na ovom putovanju Sredozemljem Isus je provodio otprilike polovicu svakoga dana poučavajući Ganida, a ostatak kao tumač na Gonodovim poslovnim i društvenim sastancima. Ostatak vremena koji mu je bio na raspolaganju posvećivao je tim bliskim osobnim susretima sa svojim bližnjima, onim intimnim kontaktima sa smrtnicima ovoga svijeta koji su obilježili ove godine neposredno prije početka njegove javne službe.
130:0.5 (1427.5)
On this Mediterranean tour Jesus spent about half of each day teaching Ganid and acting as interpreter during Gonod’s business conferences and social contacts. The remainder of each day, which was at his disposal, he devoted to making those close personal contacts with his fellow men, those intimate associations with the mortals of the realm, which so characterized his activities during these years that just preceded his public ministry.
Na temelju neposrednog opažanja i stvarnih susreta Isus je upoznao višu materijalnu i intelektualnu civilizaciju Zapada i Levanta; od Gonoda i njegova nadarenog sina naučio je mnogo o civilizaciji i kulturi Indije i Kine, jer je Gonod, iako je bio građanin Indije, u tri navrata opsežno putovao kroz carstvo žute rase.
130:0.6 (1427.6)
From firsthand observation and actual contact Jesus acquainted himself with the higher material and intellectual civilization of the Occident and the Levant; from Gonod and his brilliant son he learned a great deal about the civilization and culture of India and China, for Gonod, himself a citizen of India, had made three extensive trips to the empire of the yellow race.
Ganid, mladić, mnogo je naučio od Isusa tijekom tog dugog i bliskog druženja. Između njih se razvila snažna uzajamna naklonost, a mladićev je otac više puta pokušao nagovoriti Isusa da se s njima vrati u Indiju, što je Isus uvijek odbijao, navodeći kao razlog obveze prema svojoj obitelji u Palestini.
130:0.7 (1427.7)
Ganid, the young man, learned much from Jesus during this long and intimate association. They developed a great affection for each other, and the lad’s father many times tried to persuade Jesus to return with them to India, but Jesus always declined, pleading the necessity for returning to his family in Palestine.
U vrijeme boravka u Jopi Isus je upoznao Gadiju, filistejskog tumača koji je radio za kožara Šimuna. Gonodovi su zastupnici u Mezopotamiji poslovali s tim Šimunom, pa je Gonod sa svojim sinom želio posjetiti ga na putu za Cezareju. Isus se za svog boravka u Jopi srdačno sprijateljio s Gadijom. Taj mladi Filistejac bio je istinski tragatelj za istinom. Isus je bio istinski darivatelj istine; on je bio istina za tu generaciju na Urantiji. U susretu velikog tragatelja za istinom i velikog darivatelja istine dolazi do velikog i oslobađajućeg prosvjetljenja rođenog iz iskustva nove istine.
130:1.1 (1428.1)
During their stay in Joppa, Jesus met Gadiah, a Philistine interpreter who worked for one Simon a tanner. Gonod’s agents in Mesopotamia had transacted much business with this Simon; so Gonod and his son desired to pay him a visit on their way to Caesarea. While they tarried at Joppa, Jesus and Gadiah became warm friends. This young Philistine was a truth seeker. Jesus was a truth giver; he was the truth for that generation on Urantia. When a great truth seeker and a great truth giver meet, the result is a great and liberating enlightenment born of the experience of new truth.
Jedne večeri nakon objeda, dok su Isus i mladi Filistejac šetali uz obalu, Gadija je, ne znajući da je ovaj „pisar iz Damaska” tako dobro upoznat s hebrejskim predajama, pokazao Isusu pristanište s kojeg se, prema predaji, Jona otisnuo na svoje zlosretno putovanje u Taršiš. Nakon toga upitao je Isusa: „Misliš li da je velika riba doista progutala Jonu?” Isus je uvidio da je ovo predanje snažno utjecalo na život ovog mladića i da ga je razmišljanje o njemu duboko uvjerilo u besmislenost pokušaja bijega od dužnosti; stoga nije rekao ništa što bi moglo iznenada srušiti temelje Gadijine tadašnje motivacije za praktično življenje. Odgovarajući na njegovo pitanje, Isus je rekao: „Prijatelju moj, svi smo mi Jone i svi imamo živote koje trebamo živjeti u skladu s voljom Božjom. Kad god pokušamo izbjeći sadašnje životne dužnosti bježeći za dalekim iskušenjima, stavljamo se pod neposrednu vlast onih utjecaja koji nisu vođeni silama istine i snagama pravednosti. Bijeg od dužnosti žrtvovanje je istine. Izbjegavanje službe svjetlu i životu može dovesti jedino do mučnih sukoba s kitovima sebičnosti koji na kraju vode u tamu i smrt, osim ako takve Jone koje su napustile Boga ne okrenu svoja srca, čak i u najdubljem očaju, tražeći Boga i njegovu dobrotu. A kada takve obeshrabrene duše iskreno potraže Boga — kada gladuju za istinom i žeđaju za pravednošću — nema ničega što ih može i dalje držati u zarobljeništvu. Bez obzira na dubine u koje su pale, kada svim srcem potraže svjetlo, duh Gospodina Boga nebeskog izbavit će ih iz njihova zatočeništva; zle životne okolnosti izbacit će ih na suho tlo novih prilika za obnovljenu službu i mudrije življenje.”
130:1.2 (1428.2)
One day after the evening meal Jesus and the young Philistine strolled down by the sea, and Gadiah, not knowing that this “scribe of Damascus” was so well versed in the Hebrew traditions, pointed out to Jesus the ship landing from which it was reputed that Jonah had embarked on his ill-fated voyage to Tarshish. And when he had concluded his remarks, he asked Jesus this question: “But do you suppose the big fish really did swallow Jonah?” Jesus perceived that this young man’s life had been tremendously influenced by this tradition, and that its contemplation had impressed upon him the folly of trying to run away from duty; Jesus therefore said nothing that would suddenly destroy the foundations of Gadiah’s present motivation for practical living. In answering this question, Jesus said: “My friend, we are all Jonahs with lives to live in accordance with the will of God, and at all times when we seek to escape the present duty of living by running away to far-off enticements, we thereby put ourselves in the immediate control of those influences which are not directed by the powers of truth and the forces of righteousness. The flight from duty is the sacrifice of truth. The escape from the service of light and life can only result in those distressing conflicts with the difficult whales of selfishness which lead eventually to darkness and death unless such God-forsaking Jonahs shall turn their hearts, even when in the very depths of despair, to seek after God and his goodness. And when such disheartened souls sincerely seek for God—hunger for truth and thirst for righteousness—there is nothing that can hold them in further captivity. No matter into what great depths they may have fallen, when they seek the light with a whole heart, the spirit of the Lord God of heaven will deliver them from their captivity; the evil circumstances of life will spew them out upon the dry land of fresh opportunities for renewed service and wiser living.”
Gadiju je snažno dirnulo Isusovo učenje te su dugo u noć razgovarali uz more, a prije nego što su se povukli na počinak, zajedno su se molili jedan za drugoga. Bio je to isti onaj Gadija koji je kasnije slušao Petrovo propovijedanje, postao čvrst vjernik u Isusa iz Nazareta i jedne večeri u Dorkasinu domu vodio znamenitu raspravu s Petrom. Gadija je također imao znatnog udjela u konačnoj odluci bogatog trgovca kožom Šime da prihvati kršćanstvo.
130:1.3 (1428.3)
Gadiah was mightily moved by Jesus’ teaching, and they talked long into the night by the seaside, and before they went to their lodgings, they prayed together and for each other. This was the same Gadiah who listened to the later preaching of Peter, became a profound believer in Jesus of Nazareth, and held a memorable argument with Peter one evening at the home of Dorcas. And Gadiah had very much to do with the final decision of Simon, the wealthy leather merchant, to embrace Christianity.
Posljednji razgovor Isusa i Gadije odnosio se na dobro i zlo. Ovaj je mladi Filistejac bio duboko uznemiren osjećajem nepravde zbog istodobne prisutnosti dobra i zla u svijetu. Rekao je „Kako može Bog, ako je beskrajno dobar, dopustiti da trpimo patnje zla? Naposljetku, tko stvara zlo?” U to su vrijeme mnogi još vjerovali da Bog stvara i dobro i zlo, ali Isus nikada nije naučavao takvu zabludu. Odgovarajući na to pitanje, Isus je rekao: „Brate moj, Bog je ljubav; stoga on mora biti dobar, a njegova je dobrota toliko velika i stvarna da u sebi ne može sadržavati male i nestvarne stvari zla. Bog je toliko pozitivno dobar da u njemu nema nimalo mjesta za negativno zlo. Zlo je nezreo izbor i nepromišljeni pogrešan korak onih koji se opiru dobroti, odbacuju ljepotu i ostaju nevjerni istini. Zlo je tek neprilagođenost proizašla iz nezrelosti ili razoran i iskrivljujući utjecaj neznanja. Zlo je neizbježna tama koja slijedi nerazborito odbacivanje svjetla. Zlo je ono što je tamno i neistinito, a što, kada se svjesno prihvati i namjerno potvrdi, postaje grijeh.”
130:1.5 (1429.1)
Jesus’ last visit with Gadiah had to do with a discussion of good and evil. This young Philistine was much troubled by a feeling of injustice because of the presence of evil in the world alongside the good. He said: “How can God, if he is infinitely good, permit us to suffer the sorrows of evil; after all, who creates evil?” It was still believed by many in those days that God creates both good and evil, but Jesus never taught such error. In answering this question, Jesus said: “My brother, God is love; therefore he must be good, and his goodness is so great and real that it cannot contain the small and unreal things of evil. God is so positively good that there is absolutely no place in him for negative evil. Evil is the immature choosing and the unthinking misstep of those who are resistant to goodness, rejectful of beauty, and disloyal to truth. Evil is only the misadaptation of immaturity or the disruptive and distorting influence of ignorance. Evil is the inevitable darkness which follows upon the heels of the unwise rejection of light. Evil is that which is dark and untrue, and which, when consciously embraced and willfully endorsed, becomes sin.
„Kada je Otac na nebu obdario čovjeka sposobnošću izbora između istine i zablude, stvorio je potencijalnu suprotnost pozitivnom putu svjetla i života; ali takve zablude zla zapravo ne postoje sve dok inteligentno biće ne poželi njihovo postojanje pogrešnim izborom životnog puta. Takva se zla zatim uzdižu do grijeha svjesnim i namjernim izborom takvog samovoljnog i buntovnog stvorenja. I zato naš Otac na nebu dopušta da dobro i zlo zajedno postoje sve do kraja života, upravo kao što priroda dopušta da pšenica i kukolj zajedno rastu sve do žetve.” Gadija je bio potpuno zadovoljan Isusovim odgovorom tek nakon njihova daljnjeg razgovora, koji je njegovu umu razjasnio pravo značenje tih riječi.
130:1.6 (1429.2)
“Your Father in heaven, by endowing you with the power to choose between truth and error, created the potential negative of the positive way of light and life; but such errors of evil are really nonexistent until such a time as an intelligent creature wills their existence by mischoosing the way of life. And then are such evils later exalted into sin by the knowing and deliberate choice of such a willful and rebellious creature. This is why our Father in heaven permits the good and the evil to go along together until the end of life, just as nature allows the wheat and the tares to grow side by side until the harvest.” Gadiah was fully satisfied with Jesus’ answer to his question after their subsequent discussion had made clear to his mind the real meaning of these momentous statements.
Isus i njegovi prijatelji zadržali su se u Cezareji dulje nego što su očekivali jer je otkriveno da je jednom od velikih upravljačkih vesala na brodu kojim su namjeravali otploviti prijetilo pucanje. Kapetan je odlučio ostati u luci dok se ne izradi novo veslo. Budući da je nedostajalo vještih tesara za taj posao, Isus se ponudio pomoći. Uvečer su Isus i njegovi prijatelji šetali lijepim zidom koji je okruživao luku i služio kao šetalište. Ganid je osobito uživao u Isusovu objašnjenju gradskog vodovodnog sustava i načina na koji su se plima i oseka koristile za ispiranje gradskih ulica i kanalizacije. Ovog je mladića iz Indije snažno dojmio Augustov hram, smješten na uzvisini i okrunjen golemim kipom rimskog cara. Drugoga poslijepodneva njihova boravka sva su trojica prisustvovala priredbi u golemom amfiteatru koji je mogao primiti dvadeset tisuća gledatelja, a te su večeri otišli na grčku predstavu u kazalištu. To su bile prve takve predstave koje je Ganid ikada vidio i postavio je Isusu mnoga pitanja o njima. Trećega jutra službeno su posjetili guvernerovu palaču, budući da je Cezareja bila glavni grad Palestine i sjedište rimskog prokuratora.
130:2.1 (1429.3)
Jesus and his friends tarried in Caesarea beyond the time expected because one of the huge steering paddles of the vessel on which they intended to embark was discovered to be in danger of cleaving. The captain decided to remain in port while a new one was being made. There was a shortage of skilled woodworkers for this task, so Jesus volunteered to assist. During the evenings Jesus and his friends strolled about on the beautiful wall which served as a promenade around the port. Ganid greatly enjoyed Jesus’ explanation of the water system of the city and the technique whereby the tides were utilized to flush the city’s streets and sewers. This youth of India was much impressed with the temple of Augustus, situated upon an elevation and surmounted by a colossal statue of the Roman emperor. The second afternoon of their stay the three of them attended a performance in the enormous amphitheater which could seat twenty thousand persons, and that night they went to a Greek play at the theater. These were the first exhibitions of this sort Ganid had ever witnessed, and he asked Jesus many questions about them. On the morning of the third day they paid a formal visit to the governor’s palace, for Caesarea was the capital of Palestine and the residence of the Roman procurator.
U njihovu je konačištu boravio i jedan trgovac iz Mongolije, a kako je taj čovjek s Dalekog istoka prilično dobro govorio grčki, Isus je s njim vodio nekoliko dugih razgovora. Ovaj je čovjek bio duboko impresioniran Isusovom životnom filozofijom i nikada nije zaboravio njegove mudre riječi o „življenju nebeskog života na zemlji putem svakodnevnog podvrgavanja volji nebeskog Oca.” Ovaj je trgovac bio poklonik taoizma te je tako postao čvrst vjernik u učenje o sveopćem Božanstvu. Po povratku u Mongoliju počeo je poučavati svoje susjede i poslovne suradnike ovim naprednim istinama i, kao neposredna posljedica takvog djelovanja, njegov je najstariji sin odlučio postati taoistički svećenik. Ovaj je mladić tijekom cijelog života snažno djelovao u promicanju napredne istine, a slijedili su ga njegov sin i unuk, koji su također ostali odano vjerni učenju o Jednome Bogu — Vrhovnom Vladaru Neba.
130:2.2 (1429.4)
At their inn there also lodged a merchant from Mongolia, and since this Far-Easterner talked Greek fairly well, Jesus had several long visits with him. This man was much impressed with Jesus’ philosophy of life and never forgot his words of wisdom regarding “the living of the heavenly life while on earth by means of daily submission to the will of the heavenly Father.” This merchant was a Taoist, and he had thereby become a strong believer in the doctrine of a universal Deity. When he returned to Mongolia, he began to teach these advanced truths to his neighbors and to his business associates, and as a direct result of such activities, his eldest son decided to become a Taoist priest. This young man exerted a great influence in behalf of advanced truth throughout his lifetime and was followed by a son and a grandson who likewise were devotedly loyal to the doctrine of the One God—the Supreme Ruler of Heaven.
Dok je istočna grana rane kršćanske crkve, sa sjedištem u Filadelfiji, bila vjernija Isusovim učenjima nego jeruzalemska braća, žalosno je što nije bilo nekoga poput Petra da ode u Kinu ili poput Pavla da ode u Indiju, gdje je duhovno tlo u to vrijeme bilo osobito pogodno za sijanje sjemena novog evanđelja kraljevstva. Upravo su ta Isusova učenja, kakva su prihvatili i poučavali Filadelfijci, mogla jednako neposredno i djelotvorno privući umove duhovno gladnih azijskih naroda kao što su Petrovo i Pavlovo propovijedanje privukli ljude na Zapadu.
130:2.3 (1430.1)
While the eastern branch of the early Christian church, having its headquarters at Philadelphia, held more faithfully to the teachings of Jesus than did the Jerusalem brethren, it was regrettable that there was no one like Peter to go into China, or like Paul to enter India, where the spiritual soil was then so favorable for planting the seed of the new gospel of the kingdom. These very teachings of Jesus, as they were held by the Philadelphians, would have made just such an immediate and effective appeal to the minds of the spiritually hungry Asiatic peoples as did the preaching of Peter and Paul in the West.
Jedan od mladića koji je toga dana radio s Isusom na upravljačkom veslu pokazao je veliko zanimanje za riječi koje je Isus s vremena na vrijeme izgovarao dok su radili u brodogradilištu. Kada je Isus spomenuo da je nebeskom Ocu stalo do dobrobiti njegove djece na zemlji, ovaj mladi Grk, po imenu Anaksand, rekao je: „Ako je bogovima stalo do mene, zašto ne uklone okrutnog i nepravednog upravitelja ove radionice?” Mladić je ostao zaprepašten kada je Isus odgovorio: „Budući da poznaješ put ljubaznosti i cijeniš pravednost, možda su bogovi doveli ovog čovjeka koji griješi u tvoju blizinu da ga ti povedeš boljim putem. Možda si ti sol koja ovoga brata treba učiniti prihvatljivijim drugim ljudima — ako nisi obljutavio. Kako sada stvari stoje, ovaj čovjek ima vlast nad tobom jer njegovi zli postupci nepovoljno utječu na tebe. Zašto ne bi snagom dobrote zagospodario zlom i tako postao gospodar svih odnosa između vas dvojice? Kažem ti da bi dobro u tebi moglo nadvladati zlo u njemu kada bi mu pružio poštenu i živu priliku. U smrtnom životu nema uzbudljivije pustolovine od radosti da postaneš materijalni životni suradnik duhovne energije i božanske istine u jednoj od njihovih pobjedonosnih borbi protiv zablude i zla. Divno je i preobražavajuće iskustvo postati živi kanal duhovnog svjetla smrtniku koji čami u duhovnoj tami. Ako si ti obdaren većom istinom od ovog čovjeka, njegova bi potreba trebala biti tvoj izazov. Zacijelo nisi kukavica koja bi stajala na obali i gledala kako propada čovjek koji ne zna plivati. A u usporedbi s tijelom davljenika, koliko je tek vrjednija duša ovog čovjeka koji posrće u tami!”
130:2.4 (1430.2)
One of the young men who worked with Jesus one day on the steering paddle became much interested in the words which he dropped from hour to hour as they toiled in the shipyard. When Jesus intimated that the Father in heaven was interested in the welfare of his children on earth, this young Greek, Anaxand, said: “If the Gods are interested in me, then why do they not remove the cruel and unjust foreman of this workshop?” He was startled when Jesus replied, “Since you know the ways of kindness and value justice, perhaps the Gods have brought this erring man near that you may lead him into this better way. Maybe you are the salt which is to make this brother more agreeable to all other men; that is, if you have not lost your savor. As it is, this man is your master in that his evil ways unfavorably influence you. Why not assert your mastery of evil by virtue of the power of goodness and thus become the master of all relations between the two of you? I predict that the good in you could overcome the evil in him if you gave it a fair and living chance. There is no adventure in the course of mortal existence more enthralling than to enjoy the exhilaration of becoming the material life partner with spiritual energy and divine truth in one of their triumphant struggles with error and evil. It is a marvelous and transforming experience to become the living channel of spiritual light to the mortal who sits in spiritual darkness. If you are more blessed with truth than is this man, his need should challenge you. Surely you are not the coward who could stand by on the seashore and watch a fellow man who could not swim perish! How much more of value is this man’s soul floundering in darkness compared to his body drowning in water!”
Anaksand je bio duboko dirnut Isusovim riječima. Podijelio ih je sa svojim nadređenim, te su te iste večeri njih dvojica došli tražiti Isusov savjet o dobrobiti svojih duša. Kasnije, nakon što je kršćanska poruka proglašena u Cezareji, ova su dvojica, jedan Grk a drugi Rimljanin, povjerovala Filipovu propovijedanju i postala istaknutim članovima crkve koju je on utemeljio. Kasnije je ovaj mladi Grk postao upraviteljem rimskog centuriona Kornelija, koji je također postao vjernik zahvaljujući Petrovoj službi. Anaksand je nastavio donositi svjetlo onima koji su sjedili u tami sve do dana Pavlova zatočeništva u Cezareji, kada je, služeći patnicima i umirućima, položio svoj život u strašnom pokolju dvadeset tisuća Židova.
130:2.5 (1430.3)
Anaxand was mightily moved by Jesus’ words. Presently he told his superior what Jesus had said, and that night they both sought Jesus’ advice as to the welfare of their souls. And later on, after the Christian message had been proclaimed in Caesarea, both of these men, one a Greek and the other a Roman, believed Philip’s preaching and became prominent members of the church which he founded. Later this young Greek was appointed the steward of a Roman centurion, Cornelius, who became a believer through Peter’s ministry. Anaxand continued to minister light to those who sat in darkness until the days of Paul’s imprisonment at Caesarea, when he perished, by accident, in the great slaughter of twenty thousand Jews while he ministered to the suffering and dying.
Ganid je počinjao uviđati da je njegov učitelj provodio slobodne sate u ovoj neobičnoj osobnoj službi svojim bližnjima, te je mladi Indijac želio saznati motiv tog Isusova neprestanog zanimanja za ljude. Tako je upitao: „Zašto si stalno zaokupljen razgovorima sa strancima?” Isus je odgovorio: „Ganide, onome koji poznaje Boga nijedan čovjek nije stranac. Kroz iskustvo pronalaženja Oca na nebu, čovjek otkriva da su svi ljudi njegova braća, i zar je čudno da čovjek uživa u radosti susreta s novootkrivenim bratom? Upoznavati svoju braću i sestre, poznavati njihove probleme i naučiti ih voljeti, najveće je iskustvo življenja.”
130:2.6 (1431.1)
Ganid was, by this time, beginning to learn how his tutor spent his leisure in this unusual personal ministry to his fellow men, and the young Indian set about to find out the motive for these incessant activities. He asked, “Why do you occupy yourself so continuously with these visits with strangers?” And Jesus answered: “Ganid, no man is a stranger to one who knows God. In the experience of finding the Father in heaven you discover that all men are your brothers, and does it seem strange that one should enjoy the exhilaration of meeting a newly discovered brother? To become acquainted with one’s brothers and sisters, to know their problems and to learn to love them, is the supreme experience of living.”
Razgovor se protegnuo duboko u noć i mladić je ovom prilikom zamolio Isusa da mu objasni razliku između Božje volje i odluka ljudskog uma koje se također nazivaju voljom. Isus je u biti rekao: „Božja volja jest Božji put, suradnja s Božjim izborom u susretu sa svakom mogućom alternativom. Činiti Božju volju, dakle, znači progresivno iskustvo kojim čovjek postaje sve sličniji Bogu, a Bog je izvor i sudbina svega što je dobro, lijepo i istinito. Ljudska volja jest čovjekov put, bit onoga što smrtnik odlučuje biti i činiti. Volja je promišljena odluka samosvjesnog bića koja rezultira izborom ponašanja utemeljenom na inteligentnom razmišljanju.
130:2.7 (1431.2)
This was a conference which lasted well into the night, in the course of which the young man requested Jesus to tell him the difference between the will of God and that human mind act of choosing which is also called will. In substance Jesus said: The will of God is the way of God, partnership with the choice of God in the face of any potential alternative. To do the will of God, therefore, is the progressive experience of becoming more and more like God, and God is the source and destiny of all that is good and beautiful and true. The will of man is the way of man, the sum and substance of that which the mortal chooses to be and do. Will is the deliberate choice of a self-conscious being which leads to decision-conduct based on intelligent reflection.
Isus i Ganid su toga poslijepodneva uživali u igri s vrlo inteligentnim ovčarskim psom, a kada je Ganid upitao ima li pas dušu i volju, Isus je rekao: „Pas ima um koji može poznavati materijalnog čovjeka, svoga gospodara, ali ne može poznavati Boga koji je duh; stoga pas ne posjeduje duhovnu narav i ne može doživjeti duhovno iskustvo. Pas može imati volju koja proizlazi iz prirode i koja se može ojačati dresurom, ali takva moć uma nije duhovna sila niti se može usporediti s ljudskom voljom, jer nije rezultat razmišljanja — ne proizlazi iz raspoznavanja viših i moralnih značenja niti iz odabira duhovnih i vječnih vrijednosti. Čovjek je duhovno biće, stvorenje obdareno duhovnom odgovornošću i potencijalom vječnog života, upravo zato što posjeduje ove moći duhovnog izbora i odabira istine.” Isus je dalje objasnio da, budući da životinje nemaju takve mentalne sposobnosti, životinjski svijet nikada ne može razviti jezik niti doživjeti bilo što usporedivo s opstankom ljudske ličnosti u vječnosti. Kao rezultat tih riječi, Ganid više nikada nije razmatrao ideju o prijelazu ljudskih duša u životinjska tijela.
130:2.8 (1431.3)
That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it had a will, and in response to his questions Jesus said: “The dog has a mind which can know material man, his master, but cannot know God, who is spirit; therefore the dog does not possess a spiritual nature and cannot enjoy a spiritual experience. The dog may have a will derived from nature and augmented by training, but such a power of mind is not a spiritual force, neither is it comparable to the human will, inasmuch as it is not reflective—it is not the result of discriminating higher and moral meanings or choosing spiritual and eternal values. It is the possession of such powers of spiritual discrimination and truth choosing that makes mortal man a moral being, a creature endowed with the attributes of spiritual responsibility and the potential of eternal survival.” Jesus went on to explain that it is the absence of such mental powers in the animal which makes it forever impossible for the animal world to develop language in time or to experience anything equivalent to personality survival in eternity. As a result of this day’s instruction Ganid never again entertained belief in the transmigration of the souls of men into the bodies of animals.
Ganid je sljedećeg dana razgovarao o tim pitanjima sa svojim ocem, a na Gonodovo pitanje Isus je dalje objasnio da su „ljudske volje koje su posve zaokupljene donošenjem isključivo vremenskih odluka o materijalnim problemima životinjskog postojanja osuđene na nestanak u vremenu. Oni koji donose cjelovite moralne odluke i bezuvjetne duhovne izbore sve se više poistovjećuju s božanskim duhom koji u njima živi, te se postupno preobražavaju u vrijednosti vječnog opstanka — beskrajnog napredovanja u božanskoj službi.”
130:2.9 (1431.4)
The next day Ganid talked all this over with his father, and it was in answer to Gonod’s question that Jesus explained that “human wills which are fully occupied with passing only upon temporal decisions having to do with the material problems of animal existence are doomed to perish in time. Those who make wholehearted moral decisions and unqualified spiritual choices are thus progressively identified with the indwelling and divine spirit, and thereby are they increasingly transformed into the values of eternal survival—unending progression of divine service.”
Tog smo dana prvi put imali priliku čuti tu bitnu istinu koja, izražena suvremenim jezikom, glasi: „Volja je onaj izraz ljudskog uma koji omogućuje subjektivnoj svijesti da se objektivno izrazi i da doživi težnju nalikovanju Bogu.” I upravo u tom smislu svako refleksivno i duhovno usmjereno ljudsko biće može postati stvaralačko.
130:2.10 (1431.5)
It was on this same day that we first heard that momentous truth which, stated in modern terms, would signify: “Will is that manifestation of the human mind which enables the subjective consciousness to express itself objectively and to experience the phenomenon of aspiring to be Godlike.” And it is in this same sense that every reflective and spiritually minded human being can become creative.
Njih trojica su uživali u vrlo ugodnom putovanju prema Aleksandriji. Ganid je bio oduševljen plovidbom i neprestano je zapitkivao Isusa. Kad su se približili gradskoj luci, mladića je ushićivao veliki svjetionik na Farosu, smješten na otoku koji je Aleksandar spojio s kopnom izgradnjom nasipa, čime su nastale dvije veličanstvene luke i Aleksandrija postala pomorsko trgovačko raskršće Afrike, Azije i Europe. Taj je veliki svjetionik bio jedno od sedam svjetskih čuda i preteča svih kasnijih svjetionika. Poranili su kako bi vidjeli ovu veličanstvenu spasonosnu napravu izgrađenu ljudskim rukama i dok je Ganid bio ushićen, Isus je rekao: „I ti ćeš, sine, po povratku u Indiju biti poput ovog svjetionika, čak i nakon što tvoj otac ode na vječni počinak; ti ćeš postati svjetlo života svima oko sebe koji budu sjedili u tami i svima koji budu željeli otvoriti oči pokazivat ćeš put koji vodi u luku spasenja u sigurnosti.” I stegnuvši Isusovu ruku, Ganid je rekao: „Hoću.”
130:3.2 (1432.2)
The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted with the voyage and kept Jesus busy answering questions. As they approached the city’s harbor, the young man was thrilled by the great lighthouse of Pharos, located on the island which Alexander had joined by a mole to the mainland, thus creating two magnificent harbors and thereby making Alexandria the maritime commercial crossroads of Africa, Asia, and Europe. This great lighthouse was one of the seven wonders of the world and was the forerunner of all subsequent lighthouses. They arose early in the morning to view this splendid lifesaving device of man, and amidst the exclamations of Ganid Jesus said: “And you, my son, will be like this lighthouse when you return to India, even after your father is laid to rest; you will become like the light of life to those who sit about you in darkness, showing all who so desire the way to reach the harbor of salvation in safety.” And as Ganid squeezed Jesus’ hand, he said, “I will.”
I ponovno napominjemo da su rani učitelji kršćanske religije učinili veliku pogrešku što su tako isključivo usmjerili svoju pažnju na zapadnu civilizaciju rimskog svijeta. Isusova učenja, onakva kakva su ih prihvaćali mezopotamski vjernici prvog stoljeća nove ere, bila bi s lakoćom prihvaćena među različitim skupinama azijskih vjernika.
130:3.3 (1432.3)
And again we remark that the early teachers of the Christian religion made a great mistake when they so exclusively turned their attention to the western civilization of the Roman world. The teachings of Jesus, as they were held by the Mesopotamian believers of the first century, would have been readily received by the various groups of Asiatic religionists.
Otprilike četiri sata nakon pristajanja smjestili su se blizu istočnog kraja duge i prostrane avenije, široke oko stotinu stopa i duge nekih osam kilometara, koja se protezala do zapadnih granica ovoga grada od milijun stanovnika. Nakon što su najprije obišli glavne gradske znamenitosti — sveučilište (muzej), knjižnicu, Aleksandrov kraljevski mauzolej, palaču, Neptunov hram, kazalište i gimnaziju — Gonod se posvetio poslu, dok su Isus i Ganid otišli posjetiti najveću knjižnicu na svijetu. Ondje je bilo sabrano oko milijun rukopisa iz cijeloga civiliziranog svijeta: Grčke, Rima, Palestine, Partije, Indije, Kine, pa čak i Japana. Ganid je u toj knjižnici vidio najveću svjetsku zbirku indijske književnosti, i ondje su dolazili svakoga dana tijekom boravka u Aleksandriji. Isus je Ganidu ispričao kako je nekoć ovdje sudjelovao u prijevodu hebrejskih spisa na grčki. I iz dana u dan raspravljali su o svim religijama svijeta, a Isus je nastojao ovom mladom umu ukazati na istinu u svakoj od njih, uvijek dodajući: „Ali Jahve je Bog koji se razvio iz Melkisedekova otkrivenja i Abrahamova saveza. Židovi su potekli od Abrahama te su nastanili samu zemlju u kojoj je Melkisedek živio i poučavao i iz koje je slao učitelje po cijelom svijetu; i njihova je religija s vremenom jasnije od bilo koje druge svjetske religije izrazila prepoznavanje Gospodina Boga Izraelova kao Oca Svih na nebu.”
130:3.4 (1432.4)
By the fourth hour after landing they were settled near the eastern end of the long and broad avenue, one hundred feet wide and five miles long, which stretched on out to the western limits of this city of one million people. After the first survey of the city’s chief attractions—university (museum), library, the royal mausoleum of Alexander, the palace, temple of Neptune, theater, and gymnasium—Gonod addressed himself to business while Jesus and Ganid went to the library, the greatest in the world. Here were assembled nearly a million manuscripts from all the civilized world: Greece, Rome, Palestine, Parthia, India, China, and even Japan. In this library Ganid saw the largest collection of Indian literature in all the world; and they spent some time here each day throughout their stay in Alexandria. Jesus told Ganid about the translation of the Hebrew scriptures into Greek at this place. And they discussed again and again all the religions of the world, Jesus endeavoring to point out to this young mind the truth in each, always adding: “But Yahweh is the God developed from the revelations of Melchizedek and the covenant of Abraham. The Jews were the offspring of Abraham and subsequently occupied the very land wherein Melchizedek had lived and taught, and from which he sent teachers to all the world; and their religion eventually portrayed a clearer recognition of the Lord God of Israel as the Universal Father in heaven than any other world religion.”
Ganid je pod Isusovim vodstvom sabrao učenja svih religija koje su priznavale Univerzalno Božanstvo, pa čak i onih koje su samo djelomično priznavale podređena božanstva. Nakon dosta rasprave Isus i Ganid zaključili su da Rimljani nisu imali stvarnu religiju, nego da je njihova religija bila tek nešto više od uzdizanja i obožavanja njihova imperatora. Dalje su zaključili da su Grci imali filozofiju, ali teško da su imali religiju s osobnim Bogom. Odbacili su mistične kultove zbog zbrke njihova mnoštva i zato što su, sa svojim raznolikim shvaćanjima Božanstva, djelovali kao izvedenice drugih i starijih religija.
130:3.5 (1432.5)
Under Jesus’ direction Ganid made a collection of the teachings of all those religions of the world which recognized a Universal Deity, even though they might also give more or less recognition to subordinate deities. After much discussion Jesus and Ganid decided that the Romans had no real God in their religion, that their religion was hardly more than emperor worship. The Greeks, they concluded, had a philosophy but hardly a religion with a personal God. The mystery cults they discarded because of the confusion of their multiplicity, and because their varied concepts of Deity seemed to be derived from other and older religions.
Iako su ovi prijevodi nastali u Aleksandriji, Ganid se nije konačno bavio uređivanjem odabranih odlomaka niti svojim osobnim zaključcima sve do pred kraj njihova boravka u Rimu. Bio je vrlo iznenađen otkrivši da su najbolji autori svjetske religijske književnosti svi više ili manje jasno priznavali postojanje vječnog Boga te da su bili uvelike suglasni u pogledu njegova karaktera i odnosa sa smrtnim čovjekom.
130:3.6 (1433.1)
Although these translations were made at Alexandria, Ganid did not finally arrange these selections and add his own personal conclusions until near the end of their sojourn in Rome. He was much surprised to discover that the best of the authors of the world’s sacred literature all more or less clearly recognized the existence of an eternal God and were much in agreement with regard to his character and his relationship with mortal man.
Isus i Ganid su proveli dosta vremena u Aleksandrijskom muzeju. Taj muzej nije bio zbirka rijetkih predmeta, nego sveučilište likovnih umjetnosti, znanosti i književnosti. Učeni profesori ondje su svakodnevno držali predavanja i Aleksandrija je u to vrijeme bila intelektualno središte zapadnog svijeta. Isus je iz dana u dan tumačio ta predavanja Ganidu; tijekom drugog tjedna njihova boravka mladić je uzviknuo: „Učitelju Jošua, ti znaš više od ovih profesora; ustani i reci im sve velike stvari koje meni govoriš; njihovi su pogledi pomućeni od previše razmišljanja. Razgovarat ću s ocem da to uredi.” Isus se s osmijehom odgovorio: „Ti si dobar učenik, ali ovi učitelji ne misle da ti i ja imamo što njih poučavati. Opasan je ponos nepročišćenog znanja u ljudskom iskustvu. Istinski učitelj održava svoje intelektualno poštenje time što zauvijek ostaje učenik.”
130:3.7 (1433.2)
Jesus and Ganid spent much time in the museum during their stay in Alexandria. This museum was not a collection of rare objects but rather a university of fine art, science, and literature. Learned professors here gave daily lectures, and in those times this was the intellectual center of the Occidental world. Day by day Jesus interpreted the lectures to Ganid; one day during the second week the young man exclaimed: “Teacher Joshua, you know more than these professors; you should stand up and tell them the great things you have told me; they are befogged by much thinking. I shall speak to my father and have him arrange it.” Jesus smiled, saying: “You are an admiring pupil, but these teachers are not minded that you and I should instruct them. The pride of unspiritualized learning is a treacherous thing in human experience. The true teacher maintains his intellectual integrity by ever remaining a learner.”
Među Gonodovim brojnim poslovnim suradnicima bio je i jedan židovski bankar, Aleksandar, brat bivšeg slavnog religijskog filozofa Filona. Filon je bio zaokupljen hvalevrijednim, ali iznimno teškim radom na usklađivanju grčke filozofije i hebrejske teologije. Dok su Ganid i Isus dosta razgovarali o Filonovim učenjima, u nadi da će prisustvovati njegovim predavanjima, za njihova je boravka u Aleksandriji ovaj slavni helenistički Židov ležao bolestan u postelji.
130:3.9 (1433.4)
Among the many men with whom Gonod transacted business was a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time. Philo was engaged in the laudable but exceedingly difficult task of harmonizing Greek philosophy and Hebrew theology. Ganid and Jesus talked much about Philo’s teachings and expected to attend some of his lectures, but throughout their stay at Alexandria this famous Hellenistic Jew lay sick abed.
Isus je Ganidu visoko preporučio mnogo grčke filozofije i stoičkih doktrina, ali se pobrinuo da mladić shvati da ti sustavi vjerovanja, kao i određena nejasna učenja njegova vlastitog naroda, imaju religioznu narav samo u onoj mjeri u kojoj vode ljude da pronađu Boga i dožive živo iskustvo spoznaje Vječnoga.
130:3.10 (1433.5)
Jesus commended to Ganid much in the Greek philosophy and the Stoic doctrines, but he impressed upon the lad the truth that these systems of belief, like the indefinite teachings of some of his own people, were religions only in the sense that they led men to find God and enjoy a living experience in knowing the Eternal.
Noć prije nego što će napustiti Aleksandriju, Ganid i Isus dugo su boravili u posjetu kod jednog profesora na državnom sveučilištu koji je držao predavanja o Platonovim učenjima. Isus je tumačio riječi tog učenog grčkog učitelja, ali nije iznosio vlastite komentare kao protuslov grčkoj filozofiji. Gonod je te večeri bio odsutan zbog posla; nakon što se profesor udaljio, učitelj i učenik poveli su dug i iskren razgovor o Platonovim doktrinama. Iako je Isus dao uvjetno odobrenje određenim grčkim učenjima koja materijalne stvari ovoga svijeta tumače kao nejasne odraze nevidljivih, ali stvarnijih duhovnih stvarnosti, nastojao je postaviti pouzdanije temelje mladićevu razmišljanju; stoga je započeo dugu raspravu o prirodi kozmičke stvarnosti. U biti i u suvremenom jezičnom izrazu, Isus je rekao Ganidu:
130:4.1 (1433.6)
The night before they left Alexandria Ganid and Jesus had a long visit with one of the government professors at the university who lectured on the teachings of Plato. Jesus interpreted for the learned Greek teacher but injected no teaching of his own in refutation of the Greek philosophy. Gonod was away on business that evening; so, after the professor had departed, the teacher and his pupil had a long and heart-to-heart talk about Plato’s doctrines. While Jesus gave qualified approval of some of the Greek teachings which had to do with the theory that the material things of the world are shadowy reflections of invisible but more substantial spiritual realities, he sought to lay a more trustworthy foundation for the lad’s thinking; so he began a long dissertation concerning the nature of reality in the universe. In substance and in modern phraseology Jesus said to Ganid:
Izvor kozmičke stvarnosti je Beskonačni. Materijalne stvari konačne tvorevine vremensko-prostorne su posljedice Rajskog Uzorka i Univerzalnog Uma vječnog Boga. Uzročnost u fizičkom svijetu, samosvijest u intelektualnom svijetu i sve naprednije sebstvo u svijetu duha — kada se te stvarnosti projiciraju na univerzalnoj razini, povežu u vječnom odnosu i dožive u savršenstvu kvalitete i božanstvenosti vrijednosti — one sačinjavaju stvarnost Vrhovnog. No u svemiru koji se neprestano mijenja, izvorna Ličnost uzročnosti, inteligencije i iskustva duha ostaje nepodložna promjeni i apsolutna. Čak i u vječnom svemiru neograničenih vrijednosti i božanskih osobina, sve se može i hoće promijeniti, osim Apsoluta i onoga što je postiglo fizički status, intelektualnu obujmljenost ili duhovni identitet koji je apsolutan.
130:4.2 (1434.1)
The source of universe reality is the Infinite. The material things of finite creation are the time-space repercussions of the Paradise Pattern and the Universal Mind of the eternal God. Causation in the physical world, self-consciousness in the intellectual world, and progressing selfhood in the spirit world—these realities, projected on a universal scale, combined in eternal relatedness, and experienced with perfection of quality and divinity of value—constitute the reality of the Supreme. But in an ever-changing universe the Original Personality of causation, intelligence, and spirit experience is changeless, absolute. All things, even in an eternal universe of limitless values and divine qualities, may, and oftentimes do, change except the Absolutes and that which has attained the physical status, intellectual embrace, or spiritual identity which is absolute.
Najviša razina koju konačno biće može dosegnuti jest razina spoznaje Oca Svih i poznavanja Vrhovnog. I čak i tada, takva bića konačne sudbine nastavljaju doživljavati promjene u kretanjima fizičkog svijeta i njegovim materijalnim pojavama. Ona su jednako tako svjesna napredovanja vlastitog sebstva u svom neprestanom usponu i rastuće svijesti u sve dubljem poimanju i odazivu na intelektualni kozmos. Stvorenje se može sjediniti sa Stvoriteljem jedino u savršenstvu, skladu i jedinstvu volje; i takvo se stanje božanstvenosti može steći i održati samo ako to isto stvorenje nastavi živjeti u vremenu i vječnosti dosljedno usklađujući svoju konačnu volju s božanskom voljom Stvoritelja. U duši stvorenog bića uvijek mora vladati vrhovna težnja da vrši Očevu volju, koja mora dominirati nad umom uzlaznog sina Boga.
130:4.3 (1434.2)
The highest level to which a finite creature can progress is the recognition of the Universal Father and the knowing of the Supreme. And even then such beings of finality destiny go on experiencing change in the motions of the physical world and in its material phenomena. Likewise do they remain aware of selfhood progression in their continuing ascension of the spiritual universe and of growing consciousness in their deepening appreciation of, and response to, the intellectual cosmos. Only in the perfection, harmony, and unanimity of will can the creature become as one with the Creator; and such a state of divinity is attained and maintained only by the creature’s continuing to live in time and eternity by consistently conforming his finite personal will to the divine will of the Creator. Always must the desire to do the Father’s will be supreme in the soul and dominant over the mind of an ascending son of God.
Jednooka osoba ne može očekivati da sagleda dubinu perspektive. Isto tako, ni jednostrano usmjereni znanstvenici, niti jednostrano usmjereni duhovni mistici i alegoristi ne mogu ispravno vidjeti niti dostatno razumjeti istinske dubine kozmičke stvarnosti. Sve istinske vrijednosti iskustva stvorenog bića skrivene su u dubini opažanja.
130:4.4 (1434.3)
A one-eyed person can never hope to visualize depth of perspective. Neither can single-eyed material scientists nor single-eyed spiritual mystics and allegorists correctly visualize and adequately comprehend the true depths of universe reality. All true values of creature experience are concealed in depth of recognition.
Bezumna uzročnost ne može iz grubog i jednostavnog razviti profinjeno i složeno, isto kao što iskustvo bez duha ne može iz materijalnih umova smrtnika vremena razviti božanske karaktere vječnog opstanka. Osobina svemira koja tako isključivo obilježava beskonačno Božanstvo jest ovo beskrajno stvaralačko darivanje ličnosti koja ima sposobnost opstanka u progresivnom dosezanju Božanstva.
130:4.5 (1434.4)
Mindless causation cannot evolve the refined and complex from the crude and the simple, neither can spiritless experience evolve the divine characters of eternal survival from the material minds of the mortals of time. The one attribute of the universe which so exclusively characterizes the infinite Deity is this unending creative bestowal of personality which can survive in progressive Deity attainment.
Život je prilagodba izvorne kozmičke uzročnosti zahtjevima i mogućnostima svemirskih situacija, i on nastaje kao rezultat djelovanja Univerzalnog Uma i aktivacije iskre duha Boga koji je duh. Smisao života jest njegova prilagodljivost; vrijednost života jest njegova progresivnost — sve do visina bogosvijesti.
130:4.7 (1434.6)
Life is an adaptation of the original cosmic causation to the demands and possibilities of universe situations, and it comes into being by the action of the Universal Mind and the activation of the spirit spark of the God who is spirit. The meaning of life is its adaptability; the value of life is its progressability—even to the heights of God-consciousness.
Neprilagodba samosvjesnog života svemiru rezultira kozmičkim neskladom. Konačno skretanje volje čovjekove ličnosti od usmjerenja kozmosa rezultira intelektualnom izolacijom i segregacijom ličnosti. Gubitak unutarnjeg duha-vodiča dovodi do prekida duhovne egzistencije. Inteligentan i progresivan život tada postaje, u sebi i po sebi, nepobitan dokaz postojanja svrsishodnog svemira koji ispoljava volju božanskog Stvoritelja. Kao cjelina, takav život teži višim vrijednostima i nastoji dosegnuti svoj konačni cilj — Oca Svih.
130:4.8 (1434.7)
Misadaptation of self-conscious life to the universe results in cosmic disharmony. Final divergence of personality will from the trend of the universes terminates in intellectual isolation, personality segregation. Loss of the indwelling spirit pilot supervenes in spiritual cessation of existence. Intelligent and progressing life becomes then, in and of itself, an incontrovertible proof of the existence of a purposeful universe expressing the will of a divine Creator. And this life, in the aggregate, struggles toward higher values, having for its final goal the Universal Father.
Samo do određenog stupnja čovjek posjeduje um koji je iznad životinjske razine, neovisno o višim i kvaziduhovnim službama intelekta. Stoga životinje (budući da ne posjeduju obožavanje ni mudrost) ne mogu doživjeti nadsvijest, svijest o svijesti. Životinjski um svjestan je jedino objektivnog svemira.
130:4.9 (1435.1)
Only in degree does man possess mind above the animal level aside from the higher and quasi-spiritual ministrations of intellect. Therefore animals (not having worship and wisdom) cannot experience superconsciousness, consciousness of consciousness. The animal mind is only conscious of the objective universe.
Znanje je domena materijalnog uma koji raspoznaje činjenice. Istina je domena duhovno obdarenog intelekta koji je svjestan poznavanja Boga. Znanje se može dokazati; istina se doživljava. Znanje je posjed uma; istina je iskustvo duše, napredujućeg sebstva. Znanje je funkcija neduhovne razine; istina je faza razine uma-duha u svemirima. Oko materijalnog uma opaža svijet činjeničnog znanja; oko produhovljenog intelekta raspoznaje svijet istinskih vrijednosti. Sinkronizirana i usklađena, ova dva pogleda otkrivaju svijet stvarnosti, u kojem mudrost tumači pojave svemira u svjetlu progresivnog osobnog iskustva.
130:4.10 (1435.2)
Knowledge is the sphere of the material or fact-discerning mind. Truth is the domain of the spiritually endowed intellect that is conscious of knowing God. Knowledge is demonstrable; truth is experienced. Knowledge is a possession of the mind; truth an experience of the soul, the progressing self. Knowledge is a function of the nonspiritual level; truth is a phase of the mind-spirit level of the universes. The eye of the material mind perceives a world of factual knowledge; the eye of the spiritualized intellect discerns a world of true values. These two views, synchronized and harmonized, reveal the world of reality, wherein wisdom interprets the phenomena of the universe in terms of progressive personal experience.
Pogreška (zlo) jest posljedica nesavršenosti. Svojstva nesavršenosti ili činjenice neprilagodbe otkrivaju se na materijalnoj razini kritičkim promatranjem i znanstvenom analizom, a na moralnoj razini ljudskim iskustvom. Prisutnost zla predstavlja dokaz netočnosti uma i nezrelosti evoluirajućeg sebstva. Zlo je stoga također mjera nesavršenosti u tumačenju svemira. Mogućnost pogreške inherentna je stjecanju mudrosti, shemi napredovanja od djelomičnog i vremenskog prema potpunom i vječnom, od relativnog i nesavršenog prema konačnom i usavršenom. Pogreška je sjena relativne nepotpunosti koja nužno pada preko čovjekova uzlaznog svemirskog puta prema rajskom savršenstvu. Pogreška (zlo) nije stvarna svemirska kvaliteta; ona je tek opažaj relativnosti u odnosnosti nesavršenosti nepotpunog konačnog prema uzlaznim razinama Vrhovnog i Ultimnog.
130:4.11 (1435.3)
Error (evil) is the penalty of imperfection. The qualities of imperfection or facts of misadaptation are disclosed on the material level by critical observation and by scientific analysis; on the moral level, by human experience. The presence of evil constitutes proof of the inaccuracies of mind and the immaturity of the evolving self. Evil is, therefore, also a measure of imperfection in universe interpretation. The possibility of making mistakes is inherent in the acquisition of wisdom, the scheme of progressing from the partial and temporal to the complete and eternal, from the relative and imperfect to the final and perfected. Error is the shadow of relative incompleteness which must of necessity fall across man’s ascending universe path to Paradise perfection. Error (evil) is not an actual universe quality; it is simply the observation of a relativity in the relatedness of the imperfection of the incomplete finite to the ascending levels of the Supreme and Ultimate.
Premda je Isus sve ovo izložio mladiću jezikom koji je najbolje odgovarao njegovoj moći razumijevanja, Ganidu su se do kraja razgovora oči već sklapale i ubrzo je utonuo u san. Ustali su rano sljedećeg jutra kako bi se ukrcali na brod za Laseju na otoku Kreti. No prije ukrcaja mladić je imao još nekoliko pitanja o zlu, na koja je Isus odgovorio:
130:4.12 (1435.4)
Although Jesus told all this to the lad in language best suited to his comprehension, at the end of the discussion Ganid was heavy of eye and was soon lost in slumber. They rose early the next morning to go aboard the boat bound for Lasea on the island of Crete. But before they embarked, the lad had still further questions to ask about evil, to which Jesus replied:
Potencijalno zlo svojstveno je nužnoj nepotpunosti Božje objave kao vremensko-prostorno ograničenog izraza beskonačnosti i vječnosti. Postojanje djelomičnog u prisutnosti potpunoga tvori relativnost stvarnosti, stvara nužnost intelektualnog odabira i uspostavlja vrijednosne razine prepoznavanja duha i odgovora na duh. Nepotpuni i konačni pojam Beskonačnoga koji posjeduje vremenski i ograničeni um stvorenoga bića sam je po sebi potencijalno zao. Ali sve veća pogreška neopravdane nedostatnosti u razumnom ispravljanju tih izvorno prisutnih intelektualnih nesklada i nedostatnosti duha jednaka je ostvarenju zbiljskog zla.
130:4.14 (1435.6)
Potential evil is inherent in the necessary incompleteness of the revelation of God as a time-space-limited expression of infinity and eternity. The fact of the partial in the presence of the complete constitutes relativity of reality, creates necessity for intellectual choosing, and establishes value levels of spirit recognition and response. The incomplete and finite concept of the Infinite which is held by the temporal and limited creature mind is, in and of itself, potential evil. But the augmenting error of unjustified deficiency in reasonable spiritual rectification of these originally inherent intellectual disharmonies and spiritual insufficiencies, is equivalent to the realization of actual evil.
Svi statični i mrtvi pojmovi potencijalno su zli. Konačna sjena relativne i žive istine neprestano je u pokretu. Statični pojmovi neizbježno usporavaju razvoj znanosti, politike, društva i religije. Oni mogu predstavljati određeno znanje, ali oskudijevaju mudrošću i lišeni su istine. Ali ne dopustite da vas pojam relativnosti toliko zavede da ne uspijete prepoznati usklađenost svemira pod vodstvom kozmičkog uma i pod stabiliziranom upravom energije i duha Vrhovnog.
130:4.15 (1436.1)
All static, dead, concepts are potentially evil. The finite shadow of relative and living truth is continually moving. Static concepts invariably retard science, politics, society, and religion. Static concepts may represent a certain knowledge, but they are deficient in wisdom and devoid of truth. But do not permit the concept of relativity so to mislead you that you fail to recognize the co-ordination of the universe under the guidance of the cosmic mind, and its stabilized control by the energy and spirit of the Supreme.
Putnici su otišli na Kretu s jednim jedinim ciljem: da se opuste, prošetaju otokom i popnu u planine. Ondašnji stanovnici Krete nisu uživali zavidan ugled među okolnim narodima. Isus i Ganid su unatoč tome pridobili mnoge duše za više razine razmišljanja i življenja, čime su položili temelje brzom prihvaćanju evanđelja kada su kasnije stigli prvi propovjedači iz Jeruzalema. Isus je volio ove Krećane, bez obzira na oštre riječi koje je Pavao kasnije izrekao o njima kada je poslao Tita na otok da reorganizira njihove crkve.
130:5.1 (1436.2)
The travelers had but one purpose in going to Crete, and that was to play, to walk about over the island, and to climb the mountains. The Cretans of that time did not enjoy an enviable reputation among the surrounding peoples. Nevertheless, Jesus and Ganid won many souls to higher levels of thinking and living and thus laid the foundation for the quick reception of the later gospel teachings when the first preachers from Jerusalem arrived. Jesus loved these Cretans, notwithstanding the harsh words which Paul later spoke concerning them when he subsequently sent Titus to the island to reorganize their churches.
Isus je u brdima Krete prvi put nadugo razgovarao s Gonodom o religiji. Otac je bio duboko impresioniran te je rekao: „Nije ni čudo što mladić vjeruje svemu što kažeš. Nisam ni znao da takva religija postoji čak ni u Jeruzalemu, a kamoli u Damasku.” Tijekom boravka na otoku Gonod je prvi put predložio Isusu da se s njima vrati u Indiju, a Ganid je bio presretan pri pomisli da bi Isus mogao pristati na takav prijedlog.
130:5.2 (1436.3)
On the mountainside in Crete Jesus had his first long talk with Gonod regarding religion. And the father was much impressed, saying: “No wonder the boy believes everything you tell him, but I never knew they had such a religion even in Jerusalem, much less in Damascus.” It was during the island sojourn that Gonod first proposed to Jesus that he go back to India with them, and Ganid was delighted with the thought that Jesus might consent to such an arrangement.
Ganid je jednoga dana upitao Isusa zašto se nije posvetio javnom učiteljskom radu, na što je Isus odgovorio: „Sine, sve mora čekati svoje vrijeme. Dođeš na svijet, ali nikakva tjeskoba ni ispoljenje nestrpljenja neće ti pomoći da odrasteš. U svim takvim stvarima moraš čekati da vrijeme učini svoje. Jedino vrijeme dozrijeva zeleni plod na stablu. Godišnje doba slijedi godišnje doba, a zalazak sunca slijedi izlazak jedino prolaskom vremena. Ja sada putujem u Rim s tobom i tvojim ocem, i to je za danas dovoljno. Moje je sutra potpuno u rukama moga Oca nebeskog.” Potom je Ganidu ispričao priču o Mojsiju i četrdeset godina budnog iščekivanja i neprekidne priprave.
130:5.3 (1436.4)
One day when Ganid asked Jesus why he had not devoted himself to the work of a public teacher, he said: “My son, everything must await the coming of its time. You are born into the world, but no amount of anxiety and no manifestation of impatience will help you to grow up. You must, in all such matters, wait upon time. Time alone will ripen the green fruit upon the tree. Season follows season and sundown follows sunrise only with the passing of time. I am now on the way to Rome with you and your father, and that is sufficient for today. My tomorrow is wholly in the hands of my Father in heaven.” And then he told Ganid the story of Moses and the forty years of watchful waiting and continued preparation.
Ganid nikada nije zaboravio što se dogodilo tijekom posjeta Kalim Lukama; to je sjećanje u njemu zauvijek budilo želju da jednoga dana promijeni kastni sustav svoje rodne Indije. Jedan pijani izopačenik napao je mladu ropkinju na javnoj cesti. Kad je Isus ugledao djevojku u nevolji, odmah je priskočio i otrgnuo je od napadača. Dok se prestrašena djevojka čvrsto držala uz njega, Isus je ispruženom desnicom držao pomahnitalog čovjeka na sigurnoj udaljenosti sve dok se ovaj nije iscrpio mahnito mlateći rukama po zraku. Ganid je silno želio priskočiti u pomoć, ali mu otac to nije dopustio. Premda nisu govorili njezinim jezikom, djevojka je razumjela njihovo milosrdno djelo te im je bila duboko zahvalna dok su je zajedno pratili kući. To je po svoj prilici bio Isusov najbliži fizički dodir s nasiljem tijekom cijelog njegova zemaljskog života. Ali te je noći imao tešku zadaću objasniti Ganidu zašto nije udario pijanicu. Po Ganidovu mišljenju, trebao je uzvratiti tom čovjeku barem onoliko udaraca koliko je ovaj zadao djevojci.
130:5.4 (1436.5)
One thing happened on a visit to Fair Havens which Ganid never forgot; the memory of this episode always caused him to wish he might do something to change the caste system of his native India. A drunken degenerate was attacking a slave girl on the public highway. When Jesus saw the plight of the girl, he rushed forward and drew the maiden away from the assault of the madman. While the frightened child clung to him, he held the infuriated man at a safe distance by his powerful extended right arm until the poor fellow had exhausted himself beating the air with his angry blows. Ganid felt a strong impulse to help Jesus handle the affair, but his father forbade him. Though they could not speak the girl’s language, she could understand their act of mercy and gave token of her heartfelt appreciation as they all three escorted her home. This was probably as near a personal encounter with his fellows as Jesus ever had throughout his entire life in the flesh. But he had a difficult task that evening trying to explain to Ganid why he did not smite the drunken man. Ganid thought this man should have been struck at least as many times as he had struck the girl.
Dok su boravili u brdima, Isus je nadugo razgovarao s jednim mladićem koji je bio pun straha i malodušnosti. Ne nalazeći utjehu i ohrabrenje u kontaktu sa svojim bližnjima, potražio je osamu u brdima; obuzeo ga je dubok osjećaj bespomoćnosti i manje vrijednosti. Te su prirodne sklonosti dodatno bile pojačane brojnim okolnostima iz njegova djetinjstva, ponajviše smrću oca kada je mladiću bilo dvanaest godina. Isus je pri susretu rekao: „Zdravo, prijatelju! Zašto si tako snužden na ovako lijep dan? Ako te nešto žalosti, možda ti mogu pomoći. U svakom slučaju, pravo mi je zadovoljstvo staviti se na raspolaganje.”
130:6.1 (1437.1)
While they were up in the mountains, Jesus had a long talk with a young man who was fearful and downcast. Failing to derive comfort and courage from association with his fellows, this youth had sought the solitude of the hills; he had grown up with a feeling of helplessness and inferiority. These natural tendencies had been augmented by numerous difficult circumstances which the lad had encountered as he grew up, notably, the loss of his father when he was twelve years of age. As they met, Jesus said: “Greetings, my friend! why so downcast on such a beautiful day? If something has happened to distress you, perhaps I can in some manner assist you. At any rate it affords me real pleasure to proffer my services.”
Kako mladić nije bio raspoložen za razgovor, Isus je ponovo pokušao pristupiti njegovoj duši, govoreći: „Razumijem da si došao u planine kako bi se udaljio od ljudi; i, naravno, ne želiš razgovarati sa mnom, ali bih želio znati poznaješ li ova brda; kuda vode staze? možeš li mi reći koji je najbliži put do Feniksa?” Mladić je dobro poznavao planine i s velikim je zanimanjem pokazao najbliži put do Feniksa, toliko da je na tlu označio sve staze i podrobno objasnio svaki detalj. Bio je zatečen i pun znatiželje kada se Isus, nakon što se oprostio i učinio kao da kreće svojim putem, iznenada okrenuo i rekao: „Dobro znam da želiš da te ostavim samog s tvojom tugom; ali ne bi bilo ni pravedno ni ljubazno od mene, nakon što si mi tako velikodušno pomogao objašnjenjem najbližeg puta do Feniksa, da se nepromišljeno udaljim, a da se prije toga ne odazovem na tvoju dirljivu molbu za pomoć i ne usmjerim te na najprikladniji put ostvarenja tvoje sudbine, jer si i došao u planine upravo zato što u srcu tražiš taj odgovor. Kao što ti tako dobro poznaješ staze do Feniksa jer si njima mnogo puta putovao, tako i ja dobro poznajem put koji vodi gradu tvojih razočaranih nada i neostvarenih težnji. I budući da si me zamolio za pomoć, neću te razočarati.” Premda je bio potpuno obuzet iznenađenjem, mladić je uspio promucati: „Ali — ja te nisam ništa pitao —” Nježno položivši ruku na njegovo rame, Isus je rekao: „Sine, iako me nisi pitao riječima, dirnuo si moje srce svojim čežnjivim pogledima. Dijete moje, svatko tko ljubi svoje bližnje u tvom izrazu obeshrabrenosti i očaja nalazi rječit poziv na pomoć. Sjedni sa mnom dok ti govorim o putovima služenja i autocestama sreće koje vode iz patnji ljudskog sebstva u radosna djela ljubavi u bratstvu ljudi i u služenju Bogu na nebesima.”
130:6.2 (1437.2)
The young man was disinclined to talk, and so Jesus made a second approach to his soul, saying: “I understand you come up in these hills to get away from folks; so, of course, you do not want to talk with me, but I would like to know whether you are familiar with these hills; do you know the direction of the trails? and, perchance, could you inform me as to the best route to Phenix?” Now this youth was very familiar with these mountains, and he really became much interested in telling Jesus the way to Phenix, so much so that he marked out all the trails on the ground and fully explained every detail. But he was startled and made curious when Jesus, after saying good-bye and making as if he were taking leave, suddenly turned to him, saying: “I well know you wish to be left alone with your disconsolation; but it would be neither kind nor fair for me to receive such generous help from you as to how best to find my way to Phenix and then unthinkingly to go away from you without making the least effort to answer your appealing request for help and guidance regarding the best route to the goal of destiny which you seek in your heart while you tarry here on the mountainside. As you so well know the trails to Phenix, having traversed them many times, so do I well know the way to the city of your disappointed hopes and thwarted ambitions. And since you have asked me for help, I will not disappoint you.” The youth was almost overcome, but he managed to stammer out, “But—I did not ask you for anything—” And Jesus, laying a gentle hand on his shoulder, said: “No, son, not with words but with longing looks did you appeal to my heart. My boy, to one who loves his fellows there is an eloquent appeal for help in your countenance of discouragement and despair. Sit down with me while I tell you of the service trails and happiness highways which lead from the sorrows of self to the joys of loving activities in the brotherhood of men and in the service of the God of heaven.”
Mladić je nakon tih riječi silno poželio govoriti s Isusom te je kleknuo pred njegove noge moleći za pomoć, tražeći da mu Isus pokaže put izlaska iz njegova svijeta osobne patnje i poraza. Isus je rekao: „Ustani, prijatelju! Stani na noge kao čovjek! Dok si mogao biti okružen manjim neprijateljima i suočen s mnogim zaprekama, sve velike i stvarne stvari ovoga svijeta i svemira stoje na tvojoj strani. Sunce se svakoga jutra diže da te pozdravi, jednako kao što pozdravlja najmoćnije i najbogatije ljude na svijetu. Pogledaj — imaš snažno tijelo i snažne mišiće — fizičku građu iznad prosjeka. Naravno da od toga nećeš imati mnogo koristi dok sjediš ovdje u planinama, pun samosažaljenja zbog stvarnih i umišljenih nedaća. Ali možeš jednako tako iskoristiti ovo tijelo za velika postignuća ako se odmah uputiš tamo gdje se događaju velike stvari. Zapravo, pokušavaš pobjeći od sebe i svoje nesreće, ali to nije moguće. Tvoja egzistencija i tvoji životni problemi stvarne su naravi; ne možeš ih izbjeći dok god živiš. Ali pogledaj — imaš bistar i sposoban um. Imaš snažno tijelo i inteligentan um koji njime upravlja. Uključi taj um u rješavanje svojih problema; uvježbaj svoj intelekt da djeluje u tvoju korist; ne dopusti da njime vlada strah; ne budi poput nerazborite životinje. Umjesto da budeš prezreni rob straha i sluga očaja i poraza, tvoj um treba biti tvoj hrabri saveznik u rješavanju životnih problema. Ali najvažnije od svega, u tebi živi duh koji je potencijal stvarnog ostvarenja i koji može potaknuti i nadahnuti samokontrolu uma i upravljanje tijelom posredstvom uma, samo ako oslobodiš svoj um okova straha i time dopustiš svojoj duhovnoj prirodi da iskoristi moćnu prisutnost vjere te da te počne oslobađati od višestrukih zala neaktivnosti. A ista ta vjera može vrlo brzo uništiti tvoj strah od ljudi pomoću djelatne prisutnosti te nove i sveobuhvatne ljubavi prema bližnjima koja će uskoro ispuniti tvoju dušu kada se u tvom srcu rodi nova svijest da si dijete Boga.”
130:6.3 (1437.3)
By this time the young man very much desired to talk with Jesus, and he knelt at his feet imploring Jesus to help him, to show him the way of escape from his world of personal sorrow and defeat. Said Jesus: “My friend, arise! Stand up like a man! You may be surrounded with small enemies and be retarded by many obstacles, but the big things and the real things of this world and the universe are on your side. The sun rises every morning to salute you just as it does the most powerful and prosperous man on earth. Look—you have a strong body and powerful muscles—your physical equipment is better than the average. Of course, it is just about useless while you sit out here on the mountainside and grieve over your misfortunes, real and fancied. But you could do great things with your body if you would hasten off to where great things are waiting to be done. You are trying to run away from your unhappy self, but it cannot be done. You and your problems of living are real; you cannot escape them as long as you live. But look again, your mind is clear and capable. Your strong body has an intelligent mind to direct it. Set your mind at work to solve its problems; teach your intellect to work for you; refuse longer to be dominated by fear like an unthinking animal. Your mind should be your courageous ally in the solution of your life problems rather than your being, as you have been, its abject fear-slave and the bond servant of depression and defeat. But most valuable of all, your potential of real achievement is the spirit which lives within you, and which will stimulate and inspire your mind to control itself and activate the body if you will release it from the fetters of fear and thus enable your spiritual nature to begin your deliverance from the evils of inaction by the power-presence of living faith. And then, forthwith, will this faith vanquish fear of men by the compelling presence of that new and all-dominating love of your fellows which will so soon fill your soul to overflowing because of the consciousness which has been born in your heart that you are a child of God.
„Neka ovaj dan, moj sine, bude dan tvoga novog rođenja, dan kada si nanovo stvoren kao čovjek vjere, hrabrosti i odane službe ljudima, radi Boga. A kada u sebi ostvariš to novo usklađenje sa životom, za njim slijedi usklađenje sa svemirom; to će biti tvoje novo rođenje — rođenje u duhu — i od tada ćeš živjeti život pobjedničkih ostvarenja. Nevolja će te osnaživati; razočaranje će ti biti poticaj; teškoće će te izazivati; a prepreke će te poticati. Ustani, mladiću! Oprosti se od života prezrenog straha i plašljivog uzmicanja. Žurno se vrati svojim dužnostima i živi svoj zemaljski život kao sin Boga, kao smrtnik odan oplemenjujućoj službi ljudima na zemlji, čovjek čija sudbina uzvišeno i vječno počiva u službi Bogu u vječnosti.”
130:6.4 (1438.1)
“This day, my son, you are to be reborn, re-established as a man of faith, courage, and devoted service to man, for God’s sake. And when you become so readjusted to life within yourself, you become likewise readjusted to the universe; you have been born again—born of the spirit—and henceforth will your whole life become one of victorious accomplishment. Trouble will invigorate you; disappointment will spur you on; difficulties will challenge you; and obstacles will stimulate you. Arise, young man! Say farewell to the life of cringing fear and fleeing cowardice. Hasten back to duty and live your life in the flesh as a son of God, a mortal dedicated to the ennobling service of man on earth and destined to the superb and eternal service of God in eternity.”
Putnici su doista bili svježi i odmorni kad su se oko podneva spremili otploviti za Kartagu u sjevernoj Africi, zadržavši se dva dana u Cireni. Ondje su Isus i Ganid pružili prvu pomoć mladiću po imenu Rufus, koji je bio ozlijeđen kada su se slomila natovarena zaprežna kola. Odnijeli su ga njegovoj majci, a njegov otac Šimun nije ni slutio da je čovjek čiji će križ jednom nositi po naredbi rimskih vojnika bio isti onaj stranac koji se nekoć sprijateljio s njegovim sinom.
130:6.6 (1438.3)
The travelers were truly rested and refreshed when they made ready about noon one day to sail for Carthage in northern Africa, stopping for two days at Cyrene. It was here that Jesus and Ganid gave first aid to a lad named Rufus, who had been injured by the breakdown of a loaded oxcart. They carried him home to his mother, and his father, Simon, little dreamed that the man whose cross he subsequently bore by orders of a Roman soldier was the stranger who once befriended his son.
Isus je proveo najveći dio putovanja za Kartagu u razgovoru sa svojim suputnicima o društvenim, političkim i trgovačkim pitanjima; jedva da je bilo riječi o religiji. Gonod i Ganid su po prvi put otkrili da je Isus bio dobar pripovjedač te su ga molili da im priča o svom ranom životu u Galileji. Tako su saznali da je Isus odrastao u Galileji, a ne u Jeruzalemu ili Damasku.
130:7.1 (1438.4)
Most of the time en route to Carthage Jesus talked with his fellow travelers about things social, political, and commercial; hardly a word was said about religion. For the first time Gonod and Ganid discovered that Jesus was a good storyteller, and they kept him busy telling tales about his early life in Galilee. They also learned that he was reared in Galilee and not in either Jerusalem or Damascus.
Kako je Ganid primijetio da Isus privlači većinu ljudi koje su susretali, pitao je Isusa kako čovjek može steći prijatelje, a učitelj mu je odgovorio: „Pokaži zanimanje za druge ljude; nauči ih voljeti i čekaj priliku da učiniš nešto za njih za što si siguran da im je potrebno,” a zatim je citirao staru židovsku poslovicu da „čovjek koji želi imati prijatelje mora najprije pokazati prijateljsko lice.”
130:7.2 (1438.5)
When Ganid inquired what one could do to make friends, having noticed that the majority of persons whom they chanced to meet were attracted to Jesus, his teacher said: “Become interested in your fellows; learn how to love them and watch for the opportunity to do something for them which you are sure they want done,” and then he quoted the olden Jewish proverb—“A man who would have friends must show himself friendly.”
130:7.3 (1439.1)
At Carthage Jesus had a long and memorable talk with a Mithraic priest about immortality, about time and eternity. This Persian had been educated at Alexandria, and he really desired to learn from Jesus. Put into the words of today, in substance Jesus said in answer to his many questions:
Vrijeme je tok vremenskih događaja u spoznaji svijesti stvorenog bića. Vrijeme je naziv za raspored ili slijed kojim se pojedini događaji prepoznaju i razdvajaju. Svemir prostora vremenski je povezan fenomen promatran s bilo koje unutarnje pozicije izvan utvrđenih granica Raja. Kretanje vremena opaža se samo u odnosu na nešto što se ne kreće u prostoru kao vremenska pojava. U svemiru nad svemirima Raj i njegova Božanstva nadilaze i vrijeme i prostor. Na naseljenim svjetovima, ljudska ličnost (u kojoj živi i koju usmjerava duh Rajskog Oca) jedina je fizički povezana stvarnost koja može nadići materijalni slijed vremenskih događaja.
130:7.4 (1439.2)
Time is the stream of flowing temporal events perceived by creature consciousness. Time is a name given to the succession-arrangement whereby events are recognized and segregated. The universe of space is a time-related phenomenon as it is viewed from any interior position outside of the fixed abode of Paradise. The motion of time is only revealed in relation to something which does not move in space as a time phenomenon. In the universe of universes Paradise and its Deities transcend both time and space. On the inhabited worlds, human personality (indwelt and oriented by the Paradise Father’s spirit) is the only physically related reality which can transcend the material sequence of temporal events.
Životinje ne doživljavaju vrijeme onako kako ga doživljava čovjek, a čovjeku, zbog njegova isparčanog i ograničenog gledišta, vrijeme se pojavljuje kao slijed događaja; no kako se čovjek uzdiže i napreduje prema svojoj nutrini, njegovo sve šire gledište tog slijeda događaja dovodi do sve potpunijeg raspoznavanja vremena u njegovoj cjelovitosti. Ono što je prije djelovalo kao slijed događaja tada postaje cjelovit i savršeno povezan ciklus; na taj način ova kružna istodobnost sve više zauzima mjesto nekadašnje svijesti o linearnom slijedu događaja.
130:7.5 (1439.3)
Animals do not sense time as does man, and even to man, because of his sectional and circumscribed view, time appears as a succession of events; but as man ascends, as he progresses inward, the enlarging view of this event procession is such that it is discerned more and more in its wholeness. That which formerly appeared as a succession of events then will be viewed as a whole and perfectly related cycle; in this way will circular simultaneity increasingly displace the onetime consciousness of the linear sequence of events.
Postoji sedam različitih poimanja prostora uvjetovanog vremenom. Prostor se mjeri vremenom, a ne vrijeme prostorom. Znanstvena zbrka proizlazi iz neuspjelog opažanja stvarnosti prostora. Prostor nije tek intelektualni pojam varijacije u povezanosti kozmičkih objekata. Prostor nije prazan, a um je jedini čovjeku poznat mehanizam koji barem djelomično nadilazi prostor. Um može djelovati neovisno o pojmu vremenske povezanosti materijalnih objekata. Prostor je relativno i komparativno konačan za sva bića stvorenog statusa. Što više svijest poima sedam kozmičkih dimenzija, to više pojam potencijalnog prostora doseže svoju krajnju granicu. No prostorni potencijal uistinu je krajnji samo na apsolutnoj razini.
130:7.6 (1439.4)
There are seven different conceptions of space as it is conditioned by time. Space is measured by time, not time by space. The confusion of the scientist grows out of failure to recognize the reality of space. Space is not merely an intellectual concept of the variation in relatedness of universe objects. Space is not empty, and the only thing man knows which can even partially transcend space is mind. Mind can function independently of the concept of the space-relatedness of material objects. Space is relatively and comparatively finite to all beings of creature status. The nearer consciousness approaches the awareness of seven cosmic dimensions, the more does the concept of potential space approach ultimacy. But the space potential is truly ultimate only on the absolute level.
Vremensko-prostorna koncepcija uma materijalnog porijekla s vremenom mora proći kroz uzastopna proširenja kako svjesna i spoznajna ličnost uzlazi kozmičkim razinama. Kada čovjek postigne um koji može posredovati između materijalne i duhovne razine egzistencije, njegove će vremensko-prostorne ideje znatno napredovati i u spoznajnoj kvaliteti i u iskustvenom opsegu. Rastuće kozmičke koncepcije napredujuće ličnosti duha rezultat su povećanja kako dubine uvida tako i opsega svijesti. A dok ličnost uzlazi prema gore i napreduje prema svojoj unutrašnjosti, prema transcendentalnim razinama sličnosti Božanstvu, njezina vremensko-prostorna koncepcija sve se više približava koncepcijama bezvremenosti i beprostornosti Apsoluta. Relativno, i sukladno transcendentalnom postignuću, djeca konačne sudbine razvijaju viziju ovih koncepcija apsolutne razine.
130:7.8 (1439.6)
The time-space concept of a mind of material origin is destined to undergo successive enlargements as the conscious and conceiving personality ascends the levels of the universes. When man attains the mind intervening between the material and the spiritual planes of existence, his ideas of time-space will be enormously expanded both as to quality of perception and quantity of experience. The enlarging cosmic conceptions of an advancing spirit personality are due to augmentations of both depth of insight and scope of consciousness. And as personality passes on, upward and inward, to the transcendental levels of Deity-likeness, the time-space concept will increasingly approximate the timeless and spaceless concepts of the Absolutes. Relatively, and in accordance with transcendental attainment, these concepts of the absolute level are to be envisioned by the children of ultimate destiny.
Prvo zaustavljanje na putu prema Italiji bilo je na otoku Malti. Isus je ovdje vodio dulju raspravu sa snuždenim i malodušnim mladićem po imenu Klaudije. Taj je mladić isprva razmišljao o tome da oduzme sebi život, ali je nakon razgovora s pisarom iz Damaska rekao: „Suočit ću se sa životom kao čovjek; neću više izigravati kukavicu. Vraćam se svojima i počinjem ispočetka.” Mladić je nedugo zatim postao energični propovjednik cinika, a kasnije se pridružio Petru u propovijedanju kršćanstva u Rimu i Napulju, dok je nakon Petrove smrti otišao propovijedati evanđelje u Španjolsku. Ali nikada nije saznao da je čovjek koji mu je na Malti pružio tako veliko nadahnuće bio isti onaj Isus kojega je kasnije proglasio svjetskim Otkupiteljem.
130:8.1 (1440.1)
The first stop on the way to Italy was at the island of Malta. Here Jesus had a long talk with a downhearted and discouraged young man named Claudus. This fellow had contemplated taking his life, but when he had finished talking with the scribe of Damascus, he said: “I will face life like a man; I am through playing the coward. I will go back to my people and begin all over again.” Shortly he became an enthusiastic preacher of the Cynics, and still later on he joined hands with Peter in proclaiming Christianity in Rome and Naples, and after the death of Peter he went on to Spain preaching the gospel. But he never knew that the man who inspired him in Malta was the Jesus whom he subsequently proclaimed the world’s Deliverer.
U Sirakuzi su ostali čitav tjedan. Značajan događaj njihova boravka ondje bilo je Isusovo vraćanje Ezre, otpadnika koji je držao gostionicu u kojoj je Isus odsjeli sa svojim prijateljima. Ezru je privukla Isusova prijaznost te ga je zamolio za pomoć da se vrati vjeri Izraela. Ezra je izrazio svoju bespomoćnost riječima: „Dok želim biti pravi sin Abrahama, nisam u stanju naći Boga.” Isus je rekao: „Ako istinski želiš naći Boga, sama ta želja dokazuje da si ga već našao. Tvoj problem nije u tome što ne možeš naći Boga, jer je Otac već našao tebe; tvoja je nevolja u tome što jednostavno ne poznaješ Boga. Zar nisi čitao u knjizi proroka Jeremije gdje stoji: ‘Tražit ćete me i naći me jer ćete me tražiti cijelim srcem svojim’? I zar isti taj prorok ne kaže: ‘I dat ću im srce da me poznaju, da sam ja Gospodin, da budu moj narod, a ja Bog njihov’? I zar nisi čitao u Pismima gdje stoji: ‘On gleda na ljude s visine, i ako koji čovjek kaže: Sagriješio sam i izvrtao ono što je bilo pravo i to mi nije donijelo korist, tada će Bog izbaviti dušu tog čovjeka iz jame, i on će vidjeti svjetlo’?” I Ezra je našao Boga, na zadovoljstvo svoje duše. A taj je Židov, u suradnji s imućnim grčkim obraćenikom, kasnije podigao prvu kršćansku crkvu u Sirakuzi.
130:8.2 (1440.2)
At Syracuse they spent a full week. The notable event of their stop here was the rehabilitation of Ezra, the backslidden Jew, who kept the tavern where Jesus and his companions stopped. Ezra was charmed by Jesus’ approach and asked him to help him come back to the faith of Israel. He expressed his hopelessness by saying, “I want to be a true son of Abraham, but I cannot find God.” Said Jesus: “If you truly want to find God, that desire is in itself evidence that you have already found him. Your trouble is not that you cannot find God, for the Father has already found you; your trouble is simply that you do not know God. Have you not read in the Prophet Jeremiah, ‘You shall seek me and find me when you shall search for me with all your heart’? And again, does not this same prophet say: ‘And I will give you a heart to know me, that I am the Lord, and you shall belong to my people, and I will be your God’? And have you not also read in the Scriptures where it says: ‘He looks down upon men, and if any will say: I have sinned and perverted that which was right, and it profited me not, then will God deliver that man’s soul from darkness, and he shall see the light’?” And Ezra found God and to the satisfaction of his soul. Later, this Jew, in association with a well-to-do Greek proselyte, built the first Christian church in Syracuse.
U Messini su se zadržali samo jedan dan, ali i to je bilo dovoljno da zauvijek promijeni život jednog dječaka, prodavača voća od kojeg je Isus kupio voće i kojeg je zauzvrat nahranio kruhom života. Mladić nikada nije zaboravio Isusove riječi ni njegov ljubazni pogled koji ih je pratio, kada je, stavljajući ruku na mladićevo rame, rekao: „Zbogom, mladiću, i hrabro se drži dok ne dostigneš zrele godine, a nakon što nahraniš tijelo, nauči nahraniti i dušu. I moj će Otac nebeski biti s tobom i ići pred tobom.” Mladić je isprva postao odanik mitraizma, a kasnije je prešao na kršćansku vjeru.
130:8.3 (1440.3)
At Messina they stopped for only one day, but that was long enough to change the life of a small boy, a fruit vendor, of whom Jesus bought fruit and in turn fed with the bread of life. The lad never forgot the words of Jesus and the kindly look which went with them when, placing his hand on the boy’s shoulder, he said: “Farewell, my lad, be of good courage as you grow up to manhood and after you have fed the body learn how also to feed the soul. And my Father in heaven will be with you and go before you.” The lad became a devotee of the Mithraic religion and later on turned to the Christian faith.
Napokon su stigli u Napulj i osjetili da nisu daleko od svoga odredišta, Rima. Gonod je imao mnogo posla u Napulju, pa je, neovisno o prevoditeljskom radu, Isus proveo dosta vremena s Ganidom u obilasku i istraživanju grada. Ganid je postajao pravi stručnjak u opažanju i uočavanju onih koji su trebali pomoć. U gradu su našli mnogo sirotinje i podijelili mnogo milostinje. Ali Ganid je bio zbunjen kada je vidio kako Isus daje nešto sitnog novca jednom prosjaku, a zatim mu se ne obraća utješnim riječima. Isus je rekao: „Zašto trošiti riječi na onoga koji nije u stanju razumjeti značenje onoga što mu govoriš? Očev duh ne može poučiti i spasiti onoga koji nema sposobnost da djeluje u ulozi sina.” Isus je ovdje aludirao na to da čovjek nije bio normalnog uma; da nije bio sposoban reagirati na usmjeravajući utjecaj duha.
130:8.4 (1440.4)
At last they reached Naples and felt they were not far from their destination, Rome. Gonod had much business to transact in Naples, and aside from the time Jesus was required as interpreter, he and Ganid spent their leisure visiting and exploring the city. Ganid was becoming adept at sighting those who appeared to be in need. They found much poverty in this city and distributed many alms. But Ganid never understood the meaning of Jesus’ words when, after he had given a coin to a street beggar, he refused to pause and speak comfortingly to the man. Said Jesus: “Why waste words upon one who cannot perceive the meaning of what you say? The spirit of the Father cannot teach and save one who has no capacity for sonship.” What Jesus meant was that the man was not of normal mind; that he lacked the ability to respond to spirit leading.