유 와 무 1장 – 러버(Lover)와 비러벳(Beloved)

전장  —–   다음장
The Lover and the Beloved

러버(Lover)와 비러벳(Beloved)


God is Love. And Love must love. And to love there must be a Beloved. But since God is Existence infinite and eternal there is no one for Him to love but Himself. And in order to love Himself He must imagine Himself as the Beloved whom He as the Lover imagines He loves.

신은 사랑이다. 사랑은 사랑해야만 한다. 그리고 사랑하기 위해서는 사랑의 대상인 ‘사랑받는 이’가 있어야 한다. 그러나 신은 무한하고 영원한 존재이기 때문에 자기 자신 외에는 사랑할 사람이 없다. 따라서 신은 자신을 사랑하기 위해서, 러버*(Lover)로서의 그 자신이 사랑한다고 상상하는 비러벳*(Beloved)으로 자신을 상상해야만 한다. 

Beloved and Lover implies separation. And separation creates longing; and longing causes search. And the wider and the more intense the search the greater the separation and the more terrible the longing.

‘사랑하는 이’(Lover)와 ‘그 사랑을 받는 이’(Beloved)라고 할 때, 여기에는 분리됨이 암시된다. 분리는 갈망을 일으킨다. 갈망은 찾음(추구)을 야기한다. 찾음이 더 강렬하고 광대해질수록 분리됨도 커져가고, 갈망도 더 극심해져간다.

When longing is most intense separation is complete, and the purpose of separation, which was that Love might experience itself as Lover and Beloved, is fulfilled; and union follows. And when union is attained, the Lover knows that he himself was all along the Beloved whom he loved and desired union with; and that all the impossible situations that he overcame were obstacles which he himself had placed in the path to himself.

갈망이 최고도로 강렬해질 때, 분리됨은 완료된다; 분리됨의 목적은 사랑이 러버와 비러벳으로 나뉘어 사랑 그 자체를 체험하는 것으로서, 이 사랑이 충족되면 그 뒤 합일이 따른다. 합일을 이룰 때, 러버는 여태껏 자신이 사랑하고 합일되기를 갈망해왔던 비러벳이 줄곧 자기 자신이었다는 사실을 알게 된다; 그리고 지금까지 자신이 극복해왔던 온갖 불가능한 상황들은 자신으로 향하는 영적 경로 위에 스스로 놓아둔 장애물이었음을 알게 된다.

To attain union is so impossibly difficult because it is impossible to become what you already are! Union is nothing other than knowledge of oneself as the Only One.

이러한 합일을 이루는 것이 불가능할 정도로 힘든 이유는, 이미 자신인 그대가 자신이 되려고 하는 것이 불가능하기 때문이다! 합일이란, 자신이 ‘그 유일한 하나’(the Only One)임을 아는 것에 다름 아니다.  

역자 주

*러버(Lover) – 사랑하는 이, 사랑의 주체, 신을 간절히 사랑하는 사람. 신(神)을  내님(Beloved)으로 여겨 연인처럼 간절하게 사랑하는 사람.

*비러벳(Beloved) – 러버의 사랑의 대상, 사랑받는 이, 러버의 간절한 사랑을 받는 이. 보통 신이나 스승(마스터)을 비러벳이라고 한다. 

유 와 무 목록

Contents

Introduction

Introduction to the New Edition
1 – The Lover and the Beloved 1
2 – Wine and Love 2
3 – Stages of Love 4
4 – Gifts of Love 5
5 – Love of Woman and God 6
6 – God is Shy of Strangers 7
7 – Absolute Honesty 8
8 – Become Footless and Headless 10
9 – A Journey Without Journeying 11
10 – The Inquisitive and Doubting Man 13
11 – Three Sorts of Cheap experiences
12-ThreeTypesof… 16
13 – Do Not Seek and You Will Find 18
14 – God Seeks 19
15 – The Pearl Diver 20
16 – The Four Journeys 22
17 – The Wine-seller 27
18 – The Unlimited One is the Sadguru 29
19 – The Divine Pretence 33
20 – A Plight 34
21 – Imparting of Knowledge 35
22 – Types of Knowledge 37
23 – Introductions 38
24 – Sahavas Sayings 39
25 – Do Not Absent Yourself
26 – Want What I Want 42

27 – Your Gift of Obedience
28 – The Divine Response 45
29 – The Questioning Mind 47
30 – Awake Dream State to Real Awake State 51

31 – I am Infinite Consciousness 56 32-IamtheSong 57

33 – Infinite Knowledge 58
34 – Universal Body 59
35 – To Know Everything in a Flash 60
36 – Knowing and Not Knowing 61
37 – Will and Worry 62
38 – The Jest on My Chest 63
39 – Knowledge – Purposes – Meaning – Suffering 64

40 – Maya the Showman 65
41 – At the Junction of Reality and Illusion 67

42-ANodofMyHead 68
43 – Toys in the Divine Game 70

41 44

44 – God Alone Is 72
45 – Upheaval 76
46 – The Remembered and Forgotten One 77
47 – The Question and its Answer 78
48 – Percentages 79
49 – Infinite Atmas in Paramatma 80
50 – The One and The Zero 83
51 – The One Original Real Nothing 85
52 – The Procession of Creation 87
53 – The Dream of Materialism 88
54 – The Now 90
55–Is 91
56 – Infinite Individuality Asserts Indivisible Oneness 93 57 – Three Conditions 95
58 – Truth is of God, Law is of Illusion 97
59 – Shadows of Knowledge, Power, Bliss 98
60 – The World is a Prison 99
61 – Purposelessness in Infinite Existence 100
62 – Mental Consciousness 101
63 – The Working of the Avatar 105
64 – Forgive and Forget 109
65 – Ignorance Personified 111

Bibliography 113 – 114 Biographical 115

전장   —  다음장

유 와 무 소계

Introduction

These Discourses were given over the last two or three years to his disciples by one who needs no introduction because he is the Self of every self and has his home in every heart; but because we have forgotten this he has re-introduced himself to men as the Ancient One who is before all things were and will be after all things have ceased to exist.

In earlier times he was known as Jesus the Christ and Gotama the Buddha and Krishna the Lover and Rama the King. This time he is called Meher Baba. Later, after he has dropped his mortal body, men will probably add ‘The Awakener’ after his name, for he has said, I have come not to teach but to awaken.

Meher Baba asserts that he is God, Truth Absolute, and says he has taken form solely because of his compassion for suffering humanity. Man’s sufferingis great. Despite the propaganda programmes of ‘things were never better’ man’s suffering is so great that he has devised the meansof self-annihilation, to extinguish himself and his seed utterly. The question that now occupies the minds of all thinking men is how this destruction may be averted – for the power for this destruction is in the hands of men who are not morally equipped to be the custodians of such power.

This thinking is not in clear streams, but is rather as the cross- currents of an agitated sea seeking a channelled flow toward Something that can guarantee continued existence. With religionists this Something tends to take the form of Someone, the world Saviour which all religions promise.

Meher Baba says he is this Something or Someone. ‘I am the One whom so many seek and so few find.’

Naturally many will not accept this assertion. Indeed, while all men are praying for Someone or Something to save the world, some will be praying that this Man be saved from the gigantic deception of believing he is God!

But Truth has never waited for us to accept It, but, as the Wind listeth where It will, proclaims Itself according to Its own sweet will and whim. It is as natural for God-Man to assert, I am God, as it is for us to assert, I am man. And it would be as laughable for God- Man to say, I am not God, as it would be for us to say, I am not man. Our ignorance of divine Truths is colossal and our ideas about God are so elementary.

It takes some courage to accept God as God-Man, for acceptance means surrender of one’s individual ego-life. However, since our cherished lives are no longer ours but are in the hands of the first one who will give an order for buttons to be pressed, surrender is not so difficult!

But more courageous than those who surrender themselves to God-Man would seem to be those, who, expecting a Someone or a Something, remain true to their expectation by denying the occurrence of the Advent of God-Man because they cannot prove he is not what he proclaims he is.

And perhaps more courageous than these are those who continue to follow the westering false lights of material progress while the beautiful silent Person of God has already lit the east-sky with the Dawn of a New Humanity . Presently the Sun of his Word will break across the world, and his Glory will be manifest to all.

Meanwhile the Discourses in this book—dictated

in silence by Meher Baba through hand-signs – may be said to be indications of the One Word of Truth that he will utter when he breaks his Silence and manifests his Godhood to men. The Everything and The Nothing constitutes a preparation of mind and heart to receive that One Word of Truth when he speaks it.

Francis Brabazon 1st November, 1962

전장  —   다음장