Pričat ću Vam o samilosti sa stanovišta Islama, jer se možda o mojoj vjeri ne razmišlja kao o vjeri utemeljenoj na samilosti. Prava istina je sasvim drugačija.
I'm speaking about compassion from an Islamic point of view, and perhaps my faith is not very well thought of as being one that is grounded in compassion. The truth of the matter is otherwise.
Naša sveta knjiga, Kur'an, sadrži 114 poglavlja, i svako poglavlje počinje s onim što mi nazivamo basmala (bismillah) kazivanje u ime Boga, Milostivog, Samilosnog, ili kako je to opisao Sir Richard Burton ne onaj Richard Burton koji je oženio Elizabeth Taylor, nego Sir Richard Burton koji je živio stoljeće ranije i koji je bio svjetski putnik i prevoditelj mnogih književnih djela, on to prevodi kao "u ime Boga, milostivog, onog koji je samilostan"
Our holy book, the Koran, consists of 114 chapters, and each chapter begins with what we call the basmala, the saying of "In the name of God, the all compassionate, the all merciful," or, as Sir Richard Burton -- not the Richard Burton who was married to Elizabeth Taylor, but the Sir Richard Burton who lived a century before that and who was a worldwide traveler and translator of many works of literature -- translates it. "In the name of God, the compassionating, the compassionate."
I u kazivanju Kur'ana, koji je za muslimane obraćanje Boga ljudima, Bog govori svom poslaniku Muhamedu za kojeg vjerujemo da je zadnji u nizu poslanika počevši od Adama, uključujući Nou, Mojsija, Abrahama, Isusa Krista i na kraju Muhammeda i kaže: "Nisam te poslao, o Muhammede osim da budeš raham, osim da budeš izvor milostivosti ljudskom rodu."
And in a saying of the Koran, which to Muslims is God speaking to humanity, God says to his prophet Muhammad -- whom we believe to be the last of a series of prophets, beginning with Adam, including Noah, including Moses, including Abraham, including Jesus Christ, and ending with Muhammad -- that, "We have not sent you, O Muhammad, except as a 'rahmah,' except as a source of compassion to humanity."
I za nas kao ljudska bića, naročito za nas muslimane, čiji je zadatak i cilj slijediti put Poslanika, i postati što sličniji Poslaniku sam Poslanik je u jednoj svojoj propovjedi rekao: -"Okitite se s svojstvima Boga." A sam Bog je rekao da je njegova najvažnija osobina suosjećajnost-milostivost. U stvari Kur'an kaže, "Bog je od Sebe naredio milostivost" ili "upravlja u Svojoj Milostivosti" Stoga naš zadatak, naš cilj mora biti da postanemo izvori milostivosti da pokrećemo milostivost, da djelujemo milostivo, da imamo ulogu onih koji zagovaraju milostivost i budemo aktivni u činjenju milostivosti.
For us human beings, and certainly for us as Muslims, whose mission, and whose purpose in following the path of the prophet is to make ourselves as much like the prophet. And the prophet, in one of his sayings, said, "Adorn yourselves with the attributes of God." And because God Himself said that the primary attribute of his is compassion -- in fact, the Koran says that "God decreed upon himself compassion," or, "reigned himself in by compassion" -- therefore, our objective and our mission must be to be sources of compassion, activators of compassion, actors of compassion and speakers of compassion and doers of compassion.
To je sve lijepo i dobro, ali kuda smo to skrenuli? Šta je izvor nedostatka milostivosti na svijetu? Da bi odgovorili na ovo, vratit ćemo se našem duhovnom putu. U svakoj religijskoj tradiciji postoji ono što nazivamo vanjskim i unutrašnjim putem. Egzoteričnim i ezoteričnim putem. Ezoterični put Islama, poznatiji je pod nazivom Sufizam ili tasawuf na arapskom. Ti majstori i duhovni učitelji Sufijske tradicije pozivaju se na učenja i primjere našeg Poslanika, koja nas uče gdje su zapravo uzroci naših problema.
That is all well and good, but where do we go wrong, and what is the source of the lack of compassion in the world? For the answer to this, we turn to our spiritual path. In every religious tradition, there is the outer path and the inner path, or the exoteric path and the esoteric path. The esoteric path of Islam is more popularly known as Sufism, or "tasawwuf" in Arabic. And these doctors or these masters, these spiritual masters of the Sufi tradition, refer to teachings and examples of our prophet that teach us where the source of our problems lies.
U jednom od ratnih pohoda koje je predvodio Poslanik, on je rekao svojim sljedbenicima "Vraćamo se iz manjeg rata I ulazimo u veći rat, u veliku borbu".
In one of the battles that the prophet waged, he told his followers, "We are returning from the lesser war to the greater war, to the greater battle."
A sljedbenici su odgovorili, "Božji Poslaniče, mi smo umorni od ratovanja. Kako sad da idemo u još veću bitku?"
And they said, "Messenger of God, we are battle-weary. How can we go to a greater battle?"
On je odgovorio, "To je borba sa sobom, borba s egom (sebičnošću)." Uzroci ljudskih problema leže u sebičnosti, JA!
He said, "That is the battle of the self, the battle of the ego." The sources of human problems have to do with egotism, "I."
Čuveni Sufija učitelj Rumi, koji je dobro poznat mnogima u ovoj dvorani, ispričao je priču o čovjeku koji ide posjetiti prijatelja. Pokuca na vrata i čuje glas: "Ko je?"
The famous Sufi master Rumi, who is very well known to most of you, has a story in which he talks of a man who goes to the house of a friend, and he knocks on the door, and a voice answers, "Who's there?"
"Ja sam" ili možda bolje rečeno, "To sam JA" kako bi to rekli na engleskom.
"It's me," or, more grammatically correctly, "It is I," as we might say in English.
Glas reče: "Odlazi!"
The voice says, "Go away."
Nakon mnogo godina vježbe, discipline, potrage i unutarnje borbe, čovjek se vratio. I puno poniznije, ponovo je pokucao na vrata.
After many years of training, of disciplining, of search and struggle, he comes back. With much greater humility, he knocks again on the door.
Opet je čuo glas: "Ko je?"
The voice asks, "Who is there?"
Odgovorio je: "Pa to si Ti, o srcelomitelju."
He said, "It is you, O heartbreaker."
Vrata se otvoriše i glas kaže: "Uđi, jer u ovoj kući nema mjesta za dva JA (engl. ajz - igra riječi - ajz znači i oči), za dva Ega."
The door swings open, and the voice says, "Come in, for there is no room in this house for two I's," -- two capital I's, not these eyes -- "for two egos."
Rumijeve priče su metafore za duhovni put. U prisustvu Boga, nema mjesta za više nego jedno JA, a to je božansko JA. U učenjima koja se zovu Hadit kudsi u našoj tradiciji, Bog kaže, "Moj sluga" ili "Moje stvorenje, moje ljudsko stvorenje, ne može me ničim više razgaliti, nego čineći ono što zatražih." I oni od vas koji su poslodavci tačno znate na što mislim. Vi želite da vaši zaposlenici naprave što ste tražili od njih. I ako su to napravili, mogu napraviti i nešto dodatno, , ali ne smiju zanemariti ono što ste vi tražili da naprave.
And Rumi's stories are metaphors for the spiritual path. In the presence of God, there is no room for more than one "I," and that is the "I" of divinity. In a teaching -- called a "hadith qudsi" in our tradition -- God says that, "My servant," or "My creature, my human creature, does not approach me by anything that is dearer to me than what I have asked them to do." And those of you who are employers know exactly what I mean. You want your employees to do what you ask them to do, and if they've done that, then they can do extra. But don't ignore what you've asked them to do.
I Bog reče, "Moj rob to mi je bliži što više čini ono, što tražim od njega". Mi bi to nazvali "dopunske zasluge" . "sve dok ga (ju) ljubim." "I kad volim svog roba" reče Bog, "postajem oči kojima gleda on ili ona, postajem uši kojima sluša, postajem ruka kojom hvata i noga kojom hoda i srce kojim razumije." To nas povezuje s božanskim i to je poruka i cilj našeg duhovnog puta i svih naših vjerske tradicije.
"And," God says, "my servant continues to get nearer to me, by doing more of what I've asked them to do" -- extra credit, we might call it -- "until I love him or love her. And when I love my servant," God says, "I become the eyes by which he or she sees, the ears by which he or she listens, the hand by which he or she grasps, and the foot by which he or she walks, and the heart by which he or she understands." It is this merging of our self with divinity that is the lesson and purpose of our spiritual path and all of our faith traditions.
Muslimani prihvaćaju Isusa kao učitelja Sufizma kao najvećeg Poslanika i glasnika koji je došao istaknuti duhovni put. Kada kaže, "Ja sam duša, ja sam put" kada Poslanik Muhamed kaže: "Ko je vidio mene, kao da je vidio Boga", to je zato što su oni postali toliko bliski Bogu da su postali dio Božanskog daha. tako da se kroz njih očitovala Božja volja i oni nisu djelovali svojom voljom ili zbog sebe. Samilost nam je darovana, ona je u nama. Jedino što moramo napraviti je da uklonimo ego s puta, uklonimo naš egoizam s puta.
Muslims regard Jesus as the master of Sufism, the greatest prophet and messenger who came to emphasize the spiritual path. When he says, "I am the spirit, and I am the way," and when the prophet Muhammad said, "Whoever has seen me has seen God," it is because they became so much an instrument of God, they became part of God's team -- so that God's will was manifest through them, and they were not acting from their own selves and their own egos. Compassion on earth is given, it is in us. All we have to do is to get our egos out of the way, get our egotism out of the way.
Siguran sam da ste svi ovdje ili barem velika većina vas doživjeli ono što nazivamo duhovnim iskustvom. Trenutak u svom životu, možda nekoliko trenutaka,ili minuta kad ste zbacili okove ega. U tim trenucima ste se osjećali kao dio uiniverzuma, postali ste jedno sa ovom posudom vode, jedno sa svakim ljudskim bićem, jedno sa svojim Stvoriteljem, i osjetili ste prisustvo snage, strahopoštovanja, duboke ljubavi i snažan osjećaj saosjećanja i milosti koji ste ikad iskusili u svom životu.
I'm sure, probably all of you here, or certainly the very vast majority of you, have had what you might call a spiritual experience, a moment in your lives when, for a few seconds, a minute perhaps, the boundaries of your ego dissolved. And at that minute, you felt at one with the universe -- one with that jug of water, one with every human being, one with the Creator -- and you felt you were in the presence of power, of awe, of the deepest love, the deepest sense of compassion and mercy that you have ever experienced in your lives.
Taj trenutak je Božji dar nama, dar kojim, na trenutak,, otklanja sve ograničenja koje nas inače tjeraju da naglašavamo JA, JA, JA, MENE, MENE,MENE umjesto da kažemo,kao što to čini ličnost iz Rumijeve priče, da kažemo:"O, to si sve TI." To si sve Ti. A ovo je sve mi. I Mi, i JA smo dio Tebe Stvoritelju. Sve kreacije, svi ciljevi, svrhe našeg postojanja, I kraj našeg putovanja. Ti Si onaj koji se voli. Ti Si onaj kome trebamo težiti, za čiju svrhu mi živimo, I za čiju svrhu ćemo umrijeti, I za čiju svrhu ćemo ponovo biti oživljeni, I položiti račun o tome koliko smo bili samilosni.
That is a moment which is a gift of God to us -- a gift when, for a moment, he lifts that boundary which makes us insist on "I, I, I, me, me, me," and instead, like the person in Rumi's story, we say, "Oh, this is all you. This is all you. And this is all us. And us, and I, and us are all part of you. O, Creator! O, the Objective! The source of our being and the end of our journey, you are also the breaker of our hearts. You are the one whom we should all be towards, for whose purpose we live, and for whose purpose we shall die, and for whose purpose we shall be resurrected again to account to God to what extent we have been compassionate beings."
Naša poruka danas i naš cilj danas, I vas koji ste ovdje danas, i cilj ovog izlaganja o samilosti, je da nas podsjeti. Kur'an nas opominje da zapamtimo, da podsjećamo jedan drugoga, na znanje o istini koju u sebi nosi svako ljudsko biće.
Our message today, and our purpose today, and those of you who are here today, and the purpose of this charter of compassion, is to remind. For the Koran always urges us to remember, to remind each other, because the knowledge of truth is within every human being.
Svi mi to znamo. Čak svi imamo pristup tome. Jung (Carl Gustav Jung psihijata rop.p) bi to mogao nazvati podsvješću Kroz našu podsvjest ,u našim snovima, koje Kur'an, to naše stanje sna, naziva manja smrt, privremena smrt, U stanju spavanja imamo snove, imamo vizije, putujemo izvan našeg tijela, mnogi od nas, i vidimo prekrasne stvari. Putujemo bez ograničenja prostorom kojeg znamo, putujemo bez ograničenja vremenom kojeg znamo. Ali to sve nam je dano da uzdižemo ime Stvoritelja čije je pravo ime Milostivi, onaj koji je Samilostan.
We know it all. We have access to it all. Jung may have called it "the subconscious." Through our subconscious, in your dreams -- the Koran calls our state of sleep "the lesser death," "the temporary death" -- in our state of sleep we have dreams, we have visions, we travel even outside of our bodies, for many of us, and we see wonderful things. We travel beyond the limitations of space as we know it, and beyond the limitations of time as we know it. But all this is for us to glorify the name of the creator whose primary name is the compassionating, the compassionate.
Bog, Bokh, ili kojim god Ga imenom nazivali, Allah, Ram, Om, kojim god imenom se služili, ili pristupili stvarnosti Stvoritelja je mjesto apsolutnog bića, apsolutne ljubavi, milosrđa i samilosti apsolutnog znanja i mudrosti, koje Hindusi nazivaju Sačitananda. Jezici su različiti ali cilj je isti.
God, Bokh, whatever name you want to call him with, Allah, Ram, Om, whatever the name might be through which you name or access the presence of divinity, it is the locus of absolute being, absolute love and mercy and compassion, and absolute knowledge and wisdom, what Hindus call "satchidananda." The language differs, but the objective is the same.
Rumi ima drugu priču o trojici: Turčinu, Arapu i zaboravio sam treću osobu, ali neka to bude recimo, Malajac. Jedan traži angour, a jedan od njih govori engleski, jedan traži eneb i jedan traži grapes (engl. grožđe). I oni se oko toga svađaju i prepiru jer, Ja želim grožđe, ja želim eneb, ja želim angour, a ne znaju da se ta riječ odnosi na istu stvarnost samo na različitim jezicima!
Rumi has another story about three men, a Turk, an Arab and -- and I forget the third person, but for my sake, it could be a Malay. One is asking for angur -- one is, say, an Englishman -- one is asking for eneb, and one is asking for grapes. And they have a fight and an argument because -- "I want grapes." "I want eneb. "I want angur." -- not knowing that the word that they're using refers to the same reality in different languages.
Po definiciji postoji samo jedna apsolutna stvarnost, jedan apsolut, biće po definiciji, jer apsolutno je, po definiciji, jedno apsolutno i jednina. Ovdje je apsolutna koncentracija postojanja, apsolutna koncentracija svijesti, svjesnosti, apsolutno mjesto samilosti i ljubavi koje definira glavnu osobinu Božanskoga.
There's only one absolute reality by definition, one absolute being by definition, because absolute is, by definition, single, and absolute and singular. There's this absolute concentration of being, the absolute concentration of consciousness, awareness, an absolute locus of compassion and love that defines the primary attributes of divinity.
I to bi također trebala biti glavna osobina za ono što mi nazivamo čovječnost. Ono što definira čovječnost, u biološkom smislu, je naša fiziologija. Ali Bog definira čovječnost našom duhovnosti, našom prirodom.
And these should also be the primary attributes of what it means to be human. For what defines humanity, perhaps biologically, is our physiology, but God defines humanity by our spirituality, by our nature.
I Kur'an kaže, on govori anđelima i kaže: :"Kada završim stvaranje Adama od gline, I udahnem mu dušu od Mog Duha, tad mu se svi poklonite (padnite ničice pred njim). Anđeli su se poklonili, , ne pred ljudskim tijelom, nego pred ljudskom dušom. Zašto? Zato što duša, ljudska duša, sadrži dio božanstvenog daha, komadić božanske duše.
And the Koran says, He speaks to the angels and says, "When I have finished the formation of Adam from clay, and breathed into him of my spirit, then, fall in prostration to him." The angels prostrate, not before the human body, but before the human soul. Why? Because the soul, the human soul, embodies a piece of the divine breath, a piece of the divine soul.
To je također iskazano Biblijskim riječnikom kad smo poučeni da smo stvoreni na sliku božju. Šta je slika Božja? Slika božja je apsolutno biće, apsolutna svjest te znanje i mudrost i apsolutna samilost i ljubav.
This is also expressed in biblical vocabulary when we are taught that we were created in the divine image. What is the imagery of God? The imagery of God is absolute being, absolute awareness and knowledge and wisdom and absolute compassion and love.
I zato, za nas biti čovjekom, u najvećem značenju onoga što podrazumjevamo pod riječi čovjek I čovječnost, u najradosnijem osjećaju onoga što znači biti čovjek, sastoji se u tome da moramo pravilno upravljati dahom božjim u nama, i težiti usavršavanju naših osobina , života, bivanja, osobinu mudrosti, svjesnosti, postojanja, i osobinu suosjećanja i bića koje voli.
And therefore, for us to be human -- in the greatest sense of what it means to be human, in the most joyful sense of what it means to be human -- means that we too have to be proper stewards of the breath of divinity within us, and seek to perfect within ourselves the attribute of being, of being alive, of beingness; the attribute of wisdom, of consciousness, of awareness; and the attribute of being compassionate and loving beings.
To je ono što sam shvatio iz moje vjerske tradicije, i to je što sam shvatio proučavajući tradicije drugih vjera. To je zajednička platforma na koju svi moramo stati I kada svi budemo stajali na toj platformi kao takvoj, uvjeren sam da možemo stvoriti divan svijet.
This is what I understand from my faith tradition, and this is what I understand from my studies of other faith traditions, and this is the common platform on which we must all stand, and when we stand on this platform as such, I am convinced that we can make a wonderful world.
I osobno vjerujem da smo na rubu toga da se to I desi i da uz pomoć ljudi poput vas ovdje, možemo ispuniti Izajino proročanstvo. On je prorekao razdoblje kad će ljudi mačeve pretopiti u plugove i neće više učiti o ratovanju niti voditi ratove.
And I believe, personally, that we're on the verge and that, with the presence and help of people like you here, we can bring about the prophecy of Isaiah. For he foretold of a period when people shall transform their swords into plowshares and will not learn war or make war anymore.
Dostigli smo razdoblje u ljudskoj historiji u kojem nemamo izbora. MI moramo,moramo smanjiti naša ega, kontrolirati naša ega, bilo da je to naš, osobni ego, porodični ego, nacionalni ego, i pustiti da sve bude u slavu Jednoga .
We have reached a stage in human history that we have no option: we must, we must lower our egos, control our egos -- whether it is individual ego, personal ego, family ego, national ego -- and let all be for the glorification of the one.
Hvala vam i Bog vas blagoslovio (pljesak)
Thank you, and God bless you. (Applause)