The Pilgrims of Love
사랑의 순례 - 까비르
I talk to my inner lover, and I say, why such rush?
내 안의 사랑하는 이에게 나는 이야기한다.
나는 말한다. 그대는 왜 그토록 서둘러 달려만 가는가?
We sense that there is some sort of spirit
that loves birds and animals and the ants.
우리는 느낀다, 그곳에
새와 동물들, 그리고 곤충들을 사랑하는
어떤 종류의 영(靈)이 있음을.
Perhaps the same one who gave a radiance to you
in your mother's womb.
아마도 그대가 그대 어머니 자궁 속에 있을 때
그대에게 광채를 부여한 이와 똑같은 이.
Is it logical you would be walking around
entirely orphaned now?
지금 그대가 완전한 고아로서
홀로 헤매이고 있다는 생각이 과연 논리적인가?
The truth is you turned away yourself,
사실은 그대가 그대 자신을 외면하고 있다는 것,
and decided to go into the dark alone
Now you are tangled up in others and have forgotten
what you once knew.
그리고는 홀로 어둠 속으로 걸어들어가기로 결정했다는 것.
지금 그대는 다른 이들과 함께 더불어 존재한다.
그대는 이전에 알고 있던 것을 잊은 것이다.
And that is why everything you do
has some weird failure in it.
그리고 그로 인해 그대가 하는 모든 일이
미묘하게 실패로 돌아간다.
The bhakti path winds in a delicate way.
브하크티bhakti(獻身)의 길은 섬세한 길의 굽이침이다.
On this path there is no asking and no not-asking.
이 길 위엔 물음도 묻지 않음도 없다.
The ego simply disappears the monent you touch him.
그에게 가 닿는 순간 자아는 간단히 사라진다.
And the joy of looking for him is so immense
that you just dive in,
and coast around like a fish in the water.
그리고 그를 갈망하는 즐거움은 그토록 무한한 것
그대가 곧바로 그 속에 뛰어들어
물 속의 물고기처럼 대양을 헤엄쳐 다닐 만큼
무한한 것.
If anyone needs a head,
누군가 머리를 바란다면
the lover leaps up to offer his.
사랑하는 이는 그의 머리를 주기 위해
날아오른다.
Kabir's poems touch on the secrets of this bhakti.
나, 까비르의 시들은 그대에게
이 브하크티의 비밀을 들추어 보여준다.
라즈니시
신비주의자의 노래 - 사랑의 순례편
The Pilgrims Of Love
Why is there always such a rush? Kabir asks. He is asking his own mind. He says: Why are you continuously rushing somewhere, somewhere else? The mind is always going somewhere else; the mind is never here, never for a single moment. Try to understand this: the moment the mind is here, the mind disappears. In the present, the state of no-mind blooms. Mind can only exist either in the past or in the future; it cannot exist in the present. Hence it is always running.
And these are the two possibilities to run. Either it goes backwards to the past, either you start dreaming about the past – you stir memories, nostalgia, wounds, hurts, pleasures, you go into the past and you start remembering them – or you start planning for the future: desires, imaginations, projects. With these two, mind is perfectly happy; mind has space to rush, run, to go from one place to another place.
The present has no space in it for the mind, the mind cannot move in it. You can be in the present, but mind cannot be. Mind is a monkey – it jumps from one branch to another, it goes on jumping. It cannot stay in any place, it cannot remain patient, there is always a hurry.
Kabir says:
Are man dhiraj kahe na dhare.
Oh my mind, why can’t you be patient? Why can’t you wait? Why can’t you be herenow? Why are you in a constant rush? Why are you always hurrying? for what? Where are you going?
I talk to my inner lover, and I say, why such rush?
Try to understand the mechanism of the mind. The mind can only live either out of past or out of future. The mind feeds on that which is not, the mind lives through that which is not – the past is no more, the future is not yet, both are non-existential. And the mind feeds on the non-existential. Hence those who have come to see their mind say that the mind is non-existential. Because it lives on the non-existent, it cannot be existent itself. It is a shadow; it is not reality. One has to stop rushing and running. That’s what meditation is all about: stopping the mind herenow, bringing it to the present. And you will be surprised, the moment you bring it to the present it melts and disappears. It is as if you take a candle into your dark room and darkness disappears. The darkness cannot face the candle. If the candle is not there, the darkness is there – bring the light in and the darkness is no longer there. The darkness was only the absence of light; it was an absence. It had no existence of its own, it was shadowy, non-existential.
