Historia 2007-10-06

Den Okändes Moln

Bahá'u'lláhs förmodligen allra första text som Uppenbarare av Guds vilja har nu blivit översatt. Det är en dikt vid namn Rashh-i Ama som på engelska fått namnet The Mist of Unknown (Den Okändes Moln). Dikten anses ha tillkommit hösten 1852, när bahá'í-trons grundare Bahá'u'lláh satt fängslad i det underjordiska Siyah-Chal (Svarta Hålet), Teheran i Iran vid tidpunkten hemskaste fängelse.

Det är Ramin Neshati¹, en bahá'í som är förtrogen med Islams mystik sufismen och dess uttryck i poesin, som lyckats göra en översättning av Bahá'u'lláhs majestätiska dikt - som kanske är den första heliga texten överhuvudtaget i Baha'i-trons historia. Översättningen har skett på privat initiativ och är inte officiellt auktoriserad av något bahá'í-organ. Men texten ingår i en kurs som Wilmette-institutet, det amerikanska Nationella Andliga Rådets utbildningsorgan, arrangerar nu i höst.

Bahá'í-trons mystik
Kursen handlar om bahá'í-trons mystik. Mystik i religiös bemärkelse är en term för personlig, andlig relation till Gud som är nära besläktat med metafysik och som förekommer inom nästan alla världsreligioner. Exempel är islams sufism, den gnostiska kristendomen och kabbala inom judendomen.

Inte sällan har mystiken hamnat i konflikt med religionernas etablerade institutioner. Så är inte fallet inom bahá'í-tron, där det i stället är så att vissa av Bahá'u'lláhs skrifter anses ha en djupare innebörd. Wilmette-institutets kurs "Bahá'u'lláhs Early Mystic Writings" omfattar de välkända "Förborgade Ord", "Sju Dalar" samt den till svenska oöversatta "Tablet of the Holy Mariner" och den nämnda "The Mist Of Unknown"
- Kursen behandlar även Sufismens poesi eftersom förståelsen av denna är en nyckel till Bahá'u'lláhs mystiska skrifter, uppger Wilmette-institutet.

Det är väl känt att sufismen är det inom islam som ligger bábísmen och bahá'í närmast. Bahá'u'lláh citerar eller omnämner den persiske mystikern från 1200-talet, Jalal al-din Rumi (1207-1273), son till en annan stor mystiker - 'Bahá' al-dín Walad - över 100 gånger i sina skrifter. Även Gandhi och många andra stora religiösa personligheter har hämtat kraft och inspiration hos Rumi.

"Kärlekens religion står vid sidan om varje trosbekännelse. Ty de som älskar Gud har ingen annan konfession är Gud allena", är ett exempel från Rumis penna som mycket väl skulle platsa i en modern bok om bahá'í-läran.

Den Okändes Moln
Det är således inte konstigt att Bahá'u'lláhs mystiska texter till sin natur är lika sufimästarnas poesi. Rashh-i Ama är "Den första emanationen av Den Högstes Penna" och av oerhörd betydelse som Bahá'u'lláh första text som Gudsmanifestation. Men det är svårt att översätta poesi, och ännu svårare att översätta religiös poesi. Rashh-i Ama kan som många av Bahá'u'lláhs texter tolkas på många olika sätt. En översättare tvingas välja mellan att offra det persiska originalets poetiska skönhet för en ordagrann översättning och att kompromissa med budskapet för att i stället bevara den poetiska upplevelsen.

I förordet till sin översättning av Bahá'u'lláhs Kitáb-i-Iqán (Visshetens Bok) påminner Shoghi Effendi om den omöjliga uppgiften att på ett tillräckligt språk introducera Bahá'u'lláhs skrifter i väst: "det som alltid måste beaktas är det ouppnåeliga målet: en värdig återgivning av Bahá'u'lláhs ojämförliga storslagenhet".
I Ramin Neshatis översättning favoriseras läsarens mystiska, poetiska upplevelse. Rashh-i Ama är ett hav av ord att drunkna i, att meditera över. Den enskilde läsaren kan nå olika religiösa insikter varje gång dikten läses. Ramin Neshatis förhoppning är att The Mist of Unknown ska fungera på samma sätt:
- Det är min innerligaste önskan att denna översättning ska föra den västerländska läsaren närmare Bahá'u'lláhs upphöjda och sublima storslagenhet, säger Neshati.

Det återstår att se om Rashh-i Ama någonsin kommer att kunna översättas till svenska.

STEFAN BACK

The Mist of Unknown
I. Our charm bids waft the Mist of Unknown
Mystery of fidelity thus flows from Our tone
II. The east wind, musk-laden, from Cathay² whirls
Its scent so sweet streams forth from Our curls
III. The ornamented sun from the True One hath risen
Mystery of reality from Our³ visage doth blazon
IV. The sea of purity roars from waves of rapture⁴
This gift bestowed from His essence⁵ We capture
V. Love's treasures lie hid in the bosom of Fars⁶
Out this treasure-trove Pearls of Fidelity pours
VI. Delight of wine evinced when All⁷ was manifested
To songs of providence⁸ this Sublime Token attested
VII. A blast on the trumpet, the attraction divine
These two in one blow flow from the Exalted Clime
VIII. Confessed Our face to the cycle of: "I am He"
Baha⁹ is brimming with the epoch of: "He is He"¹⁰
IX. The river of life shimmers in the closet¹¹ of the heart
This sweet wine the ruby lips of Baha doth part
X. The day of God by the Lord's effulgence is complete
The warbling in Tehran¹² from these novel words is replete
XI. Glory overflowing, behold! Misty unknowing, behold!
All this from one melody thy Lord doth sing, behold!
XII. Lo! The immortal Perfect Mystic¹³, the Pristine Dawn
The Pure Breast from the Highest Throne out drawn
XIII. Lo! The Tree of Paradise, heark the Nightingale's song
This Glorious warbling from the Light of Purity hath sprung
XIV. Hearken the Persian¹⁴ melody, the Arabian tambourine
Hearken the 'No' rhythm¹⁵ from the Hand of Divine
XV. See dawning of the Godhead, the Maid of Paradise
How mystery of Unknown from earthly appearance doth arise
XVI. Lo! Remnant's Countenance, Cupbearer's Face
Lo! The translucent glass pouring out from Our Chalice
XVII. Behold the Burning Bush, see the Hand so white
Behold Mount Sinai radiating from the Palm so bright
XVIII. Hear his intoxicated moans, see the mystic ecstatic¹⁶
In the precincts of rapture³ all living beings are charismatic
XIX. From His peek, observe the amorous glance of Baha
From His reed, hearken the Farsi melody of Baha¹⁷
XX. Emergence of Revelation 'tis, Effusion of Purity 'tis
Warbling of Nightingales 'tis, that pours out of Nothingness!

The Holy Mariner
He is the Gracious, the Well-Beloved!
O Holy Mariner!
Bid thine ark of eternity appear before the Celestial Concourse,
Glorified be my Lord, the All-Glorious!
Launch it upon the ancient sea, in His Name, the Most Wondrous,
Glorified be my Lord, the All-Glorious!
And let the angelic spirits enter, in the Name of God, the Most High.
Glorified be my Lord, the All-Glorious!
Unmoor it, then, that it may sail upon the ocean of glory,
Glorified be my Lord, the All-Glorious!
Haply the dwellers therein may attain the retreats of nearness in the everlasting realm.
Glorified be my Lord, the All-Glorious!
Having reached the sacred strand, the shore of the crimson seas,
Glorified be my Lord, the All-Glorious!
Bid them issue forth and attain this ethereal invisible station,
Glorified be my Lord, the All-Glorious!
A station wherein the Lord hath in the Flame of His Beauty appeared within the deathless tree;
Glorified be my Lord, the All-Glorious!
Wherein the embodiments of His Cause cleansed themselves of self and passion;
Glorified be my Lord, the All-Glorious!
Around which the Glory of Moses doth circle with the everlasting hosts;
Glorified be my Lord, the All-Glorious!
Wherein the Hand of God was drawn forth from His bosom of Grandeur;
Glorified be my Lord, the All-Glorious!
Wherein the ark of the Cause remaineth motionless even though to its dwellers be declared all divine attributes.
Glorified be my Lord, the All-Glorious!
O Mariner! Teach them that are within the ark that which we have taught thee behind the mystic veil,
Glorified be my Lord, the All-Glorious!
Perchance they may not tarry in the sacred snow-white spot,
Glorified be my Lord, the All-Glorious!
But may soar upon the wings of the spirit unto that station which the Lord hath exalted above all mention in the worlds below,
Glorified be my Lord, the All-Glorious!
May wing through space even as the favored birds in the realm of eternal reunion;
Glorified be my Lord, the All-Glorious!
May know the mysteries hidden in the Seas of light.
Glorified be my Lord, the All-Glorious!
They passed the grades of worldly limitations and reached that of the divine unity, the center of heavenly guidance.
Glorified be my Lord, the All-Glorious!
They have desired to ascend unto that state which the Lord hath ordained to be above their stations.
Glorified be my Lord, the All-Glorious!
Whereupon the burning meteor cast them out from them that abide in the Kingdom of His Presence,
Glorified be my Lord, the All-Glorious!
And they heard the Voice of Grandeur raised from behind the unseen pavilion upon the Height of Glory:
Glorified be my Lord, the All-Glorious!
"O guardian angels! Return them to their abode in the world below,
Glorified be my Lord, the All-Glorious!
"Inasmuch as they have purposed to rise to that sphere which the wings of the celestial dove have never attained;
Glorified be my Lord, the All-Glorious!
"Whereupon the ship of fancy standeth still which the minds of them that comprehend cannot grasp."
Glorified be my Lord, the All-Glorious!
Whereupon the maid of heaven looked out from her exalted chamber,
Glorified be my Lord, the All-Glorious!
And with her brow signed to the Celestial Concourse,
Glorified be my Lord, the All-Glorious!
Flooding with the light of her countenance the heaven and the earth,
Glorified be my Lord, the All-Glorious!
And as the radiance of her beauty shone upon the people of dust,
Glorified be my Lord, the All-Glorious!
All beings were shaken in their mortal graves.
Glorified be my Lord, the All-Glorious!
She then raised the call which no ear through all eternity hath ever heard,
Glorified be my Lord, the All-Glorious!
And thus proclaimed: "By the Lord! He whose heart hath not the fragrance of the love of the exalted and glorious Arabian Youth,
Glorified be my Lord, the All-Glorious!
"Can in no wise ascend unto the glory of the highest heaven."
Glorified be my Lord, the All-Glorious!
Thereupon she summoned unto herself one maiden from her handmaidens,
Glorified be my Lord, the All-Glorious!
And commanded her: "Descend into space from the mansions of eternity,
Glorified be my Lord, the All-Glorious!
"And turn thou unto that which they have concealed in the inmost of their hearts.
Glorified be my Lord, the All-Glorious!
"Shouldst thou inhale the perfume of the robe from the Youth that hath been hidden within the tabernacle of light by reason of that which the hands of the wicked have wrought,
Glorified be my Lord, the All-Glorious!
"Raise a cry within thyself, that all the inmates of the chambers of Paradise, that are the embodiments of the eternal wealth, may understand and hearken;
Glorified be my Lord, the All-Glorious!
"That they may all come down from their everlasting chambers and tremble,
Glorified be my Lord, the All-Glorious!
"And kiss their hands and feet for having soared to the heights of faithfulness;
Glorified be my Lord, the All-Glorious!
"Perchance they may find from their robes the fragrance of the Beloved One."
Glorified be my Lord, the All-Glorious!
Thereupon the countenance of the favored damsel beamed above the celestial chambers even as the light that shineth from the face of the Youth above His mortal temple;
Glorified be my Lord, the All-Glorious!
She then descended with such an adorning as to illumine the heavens and all that is therein.
Glorified be my Lord, the All-Glorious!
She bestirred herself and perfumed all things in the lands of holiness and grandeur.
Glorified be my Lord, the All-Glorious!
When she reached that place she rose to her full height in the midmost heart of creation,
Glorified be my Lord, the All-Glorious!
And sought to inhale their fragrance at a time that knoweth neither beginning nor end.
Glorified be my Lord, the All-Glorious!
She found not in them that which she did desire, and this, verily, is but one of His wondrous tales.
Glorified be my Lord, the All-Glorious!
She then cried aloud, wailed and repaired to her own station within her most lofty mansion,
Glorified be my Lord, the All-Glorious!
And then gave utterance to one mystic word, whispered privily by her honeyed tongue,
Glorified be my Lord, the All-Glorious!
And raised the call amidst the Celestial Concourse and the immortal maids of heaven:
Glorified be my Lord, the All-Glorious!
"By the Lord! I found not from these idle claimants the breeze of Faithfulness!
Glorified be my Lord, the All-Glorious!
"By the Lord! The Youth hath remained lone and forlorn in the land of exile in the hands of the ungodly."
Glorified be my Lord, the All-Glorious!
She then uttered within herself such a cry that the Celestial Concourse did shriek and tremble,
Glorified be my Lord, the All-Glorious!
And she fell upon the dust and gave up the spirit. It seemeth she was called and hearkened unto Him that summoned her unto the Realm on High.
Glorified be my Lord, the All-Glorious!
Glorified be He that created her out of the essence of love in the midmost heart of His exalted paradise!
Glorified be my Lord, the All-Glorious!
Thereupon the maids of heaven hastened forth from their chambers, upon whose countenances the eye of no dweller in the highest paradise had ever gazed.
Glorified be our Lord, the Most High!
They all gathered around her, and lo! they found her body fallen upon the dust;
Glorified be our Lord, the Most High!
And as they beheld her state and comprehended a word of the tale told by the Youth, they bared their heads, rent their garments asunder, beat upon their faces, forgot their joy, shed tears and smote with their hands upon their cheeks, and this is verily one of the mysterious grievous afflictions-
Glorified be our Lord, the Most High!

- Bahá'u'lláh

This translation is a personal project and is not commissioned, authorized or approved by any Baha'i administrative institution. The translation is based on the text released by the Research Department of the Universal House of Justice as distributed at Irfan Colloquia. This text differs from the published version of the poem that appears in Ishraq Khavari's Maida-yi Asmani, volume 4. The Maida text is deficient by one couplet; also, other minor variations exist between the two texts as noted below.
The Persian spelling for khata given here (with 'ta') means sin or error. When spelled with 't' it means China (Cathay). The latter is more likely the intent as the symbolism pertains to the musk-laden wind blowing from the Far East.
There is a discrepancy between the published version in the Maida…where the word given is ma (our)…and the text used in this translation where 'tha' appears, a reference to the Imam Ali whose name is shared by both the Bab and Baha'u'llah. I am indebted to Mr. Moeen Afnani for his clarifications and insightful comments in this regard and elsewhere throughout this translation.
By liqa is meant (literally) The Countenance (i.e. of God). I have rendered it here as rapture. One of the meanings of rapture is 'the transportation of a person to heaven' which presumably may yield a face-to-face encounter with God.
The abbreviation 'ha' refers to huwiyat (essence).
The abbreviation 'fa' is a reference to the province of Fars, home of the Bab.
The Maida text is gol (rose, flower) whereas the text used in this translation is kull (all).
The abbreviation 'ra' refers to rububiyat (providential, divine).
The text in the Maida is ma (us, our) whereas the text used in this translation gives the word as ba…an apparent self-reference by Baha'u'llah.
Shi'i tradition holds that the Mahdi will utter a word that will prompt the believers to repel Him. In later writings, Baha'u'llah explains that this word is the changing of "He" into "I" in the Quranic phrase "He is He," yielding the phrase "I am He" (i.e. equating the prophet with the Godhead). While these phrases appear in the poem it is in later writings, where Baha'u'llah treats metaphysical themes in more depth, that a more profound explanation for the claim to divinity can be understood. For Taherzadeh's explanation, see The Revelation of Baha'u'llah, volume 1, Taherzadeh, George Ronald, Oxford, 1980.
By huqqi is meant a treasure box. The Maida text gives the word as kasi, a major discrepancy. I have taken poetic license in rendering it here as closet (of the heart). A more literal rendering for the text used in this translation would be box or container, either of which would detract from the poetics of the original. Clearly, a resolution of the discrepancy and a better rendering is needed.
The abbreviation 'ta' is a reference to the city of Tehran, birthplace of Baha'u'llah.
The word mahi (fish) in Sufi parlance is symbolic of arif-i kamil (perfect mystic).
The word iraqi in this context refers to one of many styles of classical Persian poetry. Rumi, Attar, Hafiz and other classical Persian poets of this genre employed this style. See Shahd-i Shi'r-i Imruz, Meshki, ed., Iqbal, Los Angeles, 1992.
The Arabic 'la' in this context is short for the Quranic phrase 'No God is there but God'.
The word bustan (garden) in Sufi parlance is symbolic of bagh-i ilahi (divine garden) wherein the mystic reaches the state of ecstasy.
There are two discrepancies in this verse between the Maida and the text used in this translation: a- turih (tress) in the Maida appears as tarzi (garden) and, b- nai (of windpipe) in the Maida appears as fai (of Fars) in the text used here. These discrepancies have not been resolved although the text in the Maida does appear to be more in keeping with the imagery in this verse.

Källor: bahai-library.org/provisionals/rashh-ama.html och www.bahai.us/early-mystic-writings-course