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.
Pričati ću Vam o suosjećanju sa stanovišta Islama, možda moju vjeru ne doživljavate kao vjeru utemeljenu na suosjećanju. Prava istina je drugačija.
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."
Naša sveta knjiga, Kur'an, sadrži 114 poglavlja i svako poglavlje počinje s onim što mi nazivamo basmala (bismilah) priča u ime Boga, suosjećajnog i milostivog, 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, suosjećajnog, onog koji je suosjećajan"
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 u propovjedi Kur'ana, koje je za muslimane obraćanje Boga ljudima, Bog govori svom proroku Muhamedu za kojeg vjerujemo da je zadnji u nizu proroka počevši od Adama, uključujući Nou, Mojsija, Abrahama, Isusa Krista i Muhameda na kraju "Nisam te poslao, o Muhamede osim da budeš raham, osim da budeš izvor suosjećajnosti ljudskom rodu."
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.
I za nas kao ljudska bića, poglavito za nas muslimane, čiji je zadatak i svrha slijediti put Proroka, i postati što sličniji Proroku Prorok je u jednoj svojoj propovjedi rekao: -"Krasite se s vrlinama Boga." A sam Bog rekao da je njegova najvažnija vrlina suosjećajnost. U stvari Kur'an kaže, "Bog se uzdigao u suosjećajnosti" ili "vladao je suosjećajno". Stoga naš zadatak, naš cilj mora biti da postanemo izvori suosjećajnosti da potičemo suosjećajnost, da djelujemo suosjećajno, da postanemo zagovaratelji i činitelji suosjećajnosti.
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.
To je sve lijepo i dobro, ali kuda smo to skrenuli? Što je izvor nedostatka suosjećanja na svijetu? Da bih odgovorio, krenut ću putem duhovnosti. U svakoj religijskoj tradiciji postoji ono što se naziva vanjski i unutarnji put. Egzoterični i ezoterični put. Ezoterični put Islama, poznatiji je pod nazivom Sufizam ili tasawf na arapskom. I ti stručnjaci ili učitelji ti duhovni učitelji Sufističke tradicije pozivaju se na učenja i primjere našeg Proroka, koji nas uči gdje leže uzroci naših problema
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."
U jednoj od bitaka koju je vodio Prorok rekao je svojim sljedbenicima "Vraćamo se iz manje bitke i ulazimo u veću bitku, u veliku bojnu".
And they said, "Messenger of God, we are battle-weary. How can we go to a greater battle?"
A sljedbenici su odgovorili, "Božji Glasniče, mi smo umorni od ratovanja. Kako da sada još idemo u veću birtku?"
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."
On je odgovorio, "To je bitka u Vama, bitka s Egom." Uzroci ljudskih problema leže u sebičnosti, JA!
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?"
Čuveni Sufi 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: "Tko je?"
"It's me," or, more grammatically correctly, "It is I," as we might say in English.
"Ja sam" ili možda bolje rečeno, "To sam JA" kako bi to rekli na engleskom.
The voice says, "Go away."
Glas reče: "Odlazi!"
After many years of training, of disciplining, of search and struggle, he comes back. With much greater humility, he knocks again on the door.
Nakon mnogo godina vježbe, suzprezanja, potrage i unutarnje borbe, čovjek se vratio. I puno poniznije, ponovo je pokucao na vrata.
The voice asks, "Who is there?"
Opet je čuo glas: "Tko je?"
He said, "It is you, O heartbreaker."
Odgovorio je: "Pa to si Ti, o srcelomitelju."
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."
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."
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.
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 vi koji ste poslodavci točno znate na što mislim. Vi želite za 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," 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.
I Bog reče, "Sluga božji to mi je bliži što više čini ono, što tražih od njega". Mi bi to nazvali "dopunske zasluge" . "sve dok ga (ju) ljubim." "I kad volim svog slugu" reče Bog, "Postajem oči kojima gleda, 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 svrha našeg duhovnog puta i svih naših vjerskih nasljeđa.
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.
Muslimani prihvaćaju Isusa kao učitelja Sufizma kao najvećeg proroka i glasnika koji je došao istaknuti duhovni put. Kada kaže, "Ja sam duša, ja sam put" (kršćanska Biblija to prenosi: Ja sam put, istina i život) kada prorok Muhamed kaže: "Tko je vidio mene, vidio je Boga", to je zato što su oni postali toliko bliski Bogu da su postali dio Božanskog daha. Stoga se kroz njih očitovala božja volja i oni nisu djelovali svojom voljom ili zbog sebe. Suosjećanje nam je darovano, ono je u nama. Jedino što moramo napraviti je da uklonimo ego s puta, uklonimo naš egoizam s puta.
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.
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. I u tim trenucima ste se osjećali kao dio svemira povezani s ovom posudom vode ili drugim ljudskim bićem, povezani sa svojim stvoriteljem, i osjetili ste prisustvo snage, strahopoštovanja, duboku ljubav i snažan osjećaj suosjećanja i milosti kakav niste doživjeli ni prije ni poslije u svom životu.
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."
Taj trenutak je božji dar nama dar kojim, na trenutak, otklanja sve prepreke koje nas inače tjeraju da naglašavamo JA, JA, JA, MENE, MENE, MENE umjesto da kažemo, kao što to čini osoba iz Rumijeve priče, "O, to si TI." To si sve Ti. I to smo sve MI. I mi, i JA i mi smo dio Tebe Stvoritelju, svrha i izvor našeg postojanja. i na kraju našeg puta Ti si i lomitelj naših srdaca. Ti si taj kome trebamo stremiti, za koga mi živimo, i za koga cemo umrijeti i za koga ćemo nanovo uskrsnuti i Kojemu polažemo račun u kolikoj mjeri smo bili suosjećajne osobe
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.
Naša poruka danas i naša svrha danas, vas koji ste ovdje danas, i svrha ovog izlaganja o suosjećajnosti, je da nas podsjeti. Kur'an stremi da zapamtimo, da podsjećamo jedan drugoga na istinu koju svi nosimo u sebi.
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.
Mi to sve znamo. Mi svi imamo pristup tome. Jung (o.pr. psiholog Ernst Jung) je to nazivao podsvjest. Putem naše podsvijesti i u našim snovima, koje Kur'an naziva manja smrt, privremena smrt. Dok spavamo imamo snove, imamo vizije, putujemo izvan našeg tijela, mnogi od nas, i vidimo prekrasne stvari. Putujemo bez ograničenja prostorom, putujemo bez ograničenja vremenom. Ali to sve nam je dano da uzdižemo ime Stvoritelja čije je pravo ime suosjećajni, onaj koji suosjeća.
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.
Bog, Bokh, ili kojim god Ga imenom nazivali, Alah, Ram, Om kojim god imenom se služili da pristupite postojanju božanstva, je mjesto apsolutnog bića, apsolutne ljubavi, milosti i suosjećanja, apsolutnog znanja i mudrosti, koje Hindusi nazivaju Sačitananda. Jezici su različiti ali opis je isti.
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.
Rumi ima drugu priču o trojici: Turčinu, Arapu i zaboravio sam treću osobu, ali meni za volju neka to bude Malajac. Jedan traži angour, i neka jedan od njih govori engleski, jedan traži eneb i jedan traži grapes (engl. grožđe) I oni se svađaju i prepiru Ja želim grožđe, ja želim eneb, ja želim Angour. ne znajući da riječ koju koriste opisuje istu stvar na različitim jezicima.
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.
Postoji samo jedna apsolutna stvarnost, jedno apsloutno biće po definiciji, jer apsolutno je, po definiciji, jedno, apsolutno i jednina. Jedno biće sadrži apsolutnu koncentraciju apsolutnu koncentraciju svijesti, svjesnosti, apsolutno mjesto suosjećanja i ljubavi koje definira glavno svojstvo Božanskoga.
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 to bi također trebalo biti glavno svojstvo koje odlikuje ljude. Jer ono što definira ljude, u biološkom smislu, je naša fiziologija. Ali Bog definira ljude prema njihovoj duhovnosti, njihovom prirodom.
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.
I Kur'an kaže kako priča anđelima i kaže: "Kada završih stvaranje Adama od gline, udahnuo sam mu moju dušu i pao sam ničice pred njim." Anđeli padaju ničice, ne pred ljudskim tijelom nego pred ljudskom dušom. Zašto? Zato što duša, ljudska duša, sadrži dio božanstvenog daha, komadić božanske duše.
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.
To je opisano i u Bibliji kad nas uči da smo stvoreni na sliku božju. Što je slika božja? Slika božja je apsolutno biće, apsolutna svjesnost te znanje i mudrost i apsolutno suosjećanje i ljubav.
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.
I zato, za nas ljude, najdublji smisao našeg bitka kao ljudskih bića, najveća radost postojanja kao ljudskih bića, sastoji se u tome da moramo pravilno upravljati dahom božjim u nama i težiti usavršavanju svojstva našeg bića, života, životnosti, svojstva mudrosti, svjesnosti, postojanja, i svojstva suosjećanja i ljubavi.
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.
To je ono što ja baštinim od svoje vjere, i to je što sam uočio u mojim proučavanjima baštine drugih vjera. To je zajednička vrijednost za koju se svi moramo zauzeti, jer ako se za to zauzimamo, uvjeren sam da možemo stvoriti divan svijet.
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.
I osobno vjerujem da smo pred osvarenjem i da pomoću Vas i ljudi poput Vas možemo ispuniti Izajino proročanstvo. On je prorekao razdoblje kad će ljudi mačeve pretopiti u plugove i neće više učiti o ratovanju niti voditi ratove.
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.
Dosegli smo razdoblje ljudske povijesti u kojem nemamo izbora. Moramo smanjiti naša ega, kontrolirati naša ega, bez obzira bio to naš, osobni ego, obiteljski ego, nacinalni ego, i služiti u slavu jednoga Jedinoga..
Thank you, and God bless you. (Applause)
Hvala i Bog vas blagoslovio (pljesak)