Sri Aurobindo idézet

Sri Aurobindo fénykép
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Sri Aurobindo

Születési dátum: 15. augusztus 1872
Halál dátuma: 5. december 1950

Sri Aurobindo , születési neve Aurobindo Ghosh vagy Ghose , indiai hazafi, szabadságharcos, filozófus, jógi, guru, és költő. Csatlakozott a brit uralom elleni indiai szabadságmozgalomhoz, amelynek az egyik befolyásos vezetőjévé vált. Később spirituális reformer lett, és megfogalmazta az emberi fejlődéssel és a spirituális evolúcióval kapcsolatos nézeteit.Aurobindo indiai közszolgálati ösztöndíjjal a Cambridge-i Egyetemen végezte tanulmányait. Visszatérve Indiába, különböző közszolgálati feladatokat látott el Baroda Maharadzsája számára, és kezdett belekapcsolódni a politikába is. 1908-ban a brit uralom ellen íródott cikkei miatt bebörtönözték - ahol misztikus és spirituális tapasztalatokat élt át -, majd bizonyíték hiányában szabadon bocsátották. Ezt követően Pondicherry-be ment, véglegesen feladta a politikát, és kizárólag spirituális tevékenységet folytatott.Pondicherry-ben Aurobindo egy új spirituális gyakorlati módszert fejlesztett ki, amelyet Integrált jógának nevezett el. Koncepciójának központi témája az emberi életnek az isteni életbe való evolúciója volt. Egy olyan spirituális megvalósításban hitt, amely nem csak megszabadította az embert, hanem át is alakította annak természetét, ezzel lehetővé téve az isteni életet a földön. 1926-ban spirituális munkatársa, Mira Alfassa segítségével megalapította a Sri Aurobindo Asramot. 1950. december 5-én hunyt el. Aurobindo egyike volt az első indiaiknak, akik angolul hoztak létre egy irodalmi életművet.Fő művei: Az Isteni Élet, amely az Integrált jóga elméleti aspektusaival foglalkozik; A Jóga Szintézise, amely gyakorlati útmutatást nyújt az Integrált jógához; és epikus költeménye, a Mahábhárata egyik epizódját feldolgozó, Szávitrí amelyben a szereplők az életükben megvalósítják az Integrált jógát. Egyéb főbb művei közt megtalálhatók még a Védák, az Upanisadok és a Gíta fordításai és a hozzájuk fűzött kommentárjai, és a társadalom spirituális fejlődésével foglalkozó művek.

Idézetek Sri Aurobindo

„Isten gyermekei vagyunk, és olyanná is kell válnunk, mint Ő Maga.“

—  Sri Aurobindo
We are sons of God, and must be even as He. szöveg (angolul) https://books.google.de/books?id=71RXCaLDTbAC&pg=PA25&lpg=PA25&dq=We+are+sons+of+God,+and+must+be+even+as+He.+aurobindo&source=bl&ots=5MZig8JUth&sig=m3Q8f6G_RyaLBS79ZHBqW6TyDg8&hl=hu&sa=X&ved=0ahUKEwj60vvp8YbaAhWDJlAKHZ_QCPIQ6AEIMjAB#v=onepage&q=We%20are%20sons%20of%20God%2C%20and%20must%20be%20even%20as%20He.%20aurobindo&f=falseTeljes

„Spirituality is indeed the master key of the Indian mind; the sense of the infinite is native to it.“

—  Sri Aurobindo
The Renaissance in India (1918), Context: Spirituality is indeed the master key of the Indian mind; the sense of the infinite is native to it. India saw from the beginning, — and, even in her ages of reason and her age of increasing ignorance, she never lost hold of the insight, — that life cannot be rightly seen in the sole light, cannot be perfectly lived in the sole power of its externalities. She was alive to the greatness of material laws and forces; she had a keen eye for the importance of the physical sciences; she knew how to organize the arts of ordinary life. But she saw that the physical does not get its full sense until it stands in right relation to the supra-physical; she saw that the complexity of the universe could not be explained in the present terms of man or seen by his superficial sight, that there were other powers behind, other powers within man himself of which he is normally unaware, that he is conscious only of a small part of himself, that the invisible always surrounds the visible, the supra-sensible the sensible, even as infinity always surrounds the finite. She saw too that man has the power of exceeding himself, of becoming himself more entirely and profoundly than he is, — truths which have only recently begun to be seen in Europe and seem even now too great for its common intelligence. She saw the myriad gods, and beyond God his own ineffable eternity; she saw that there were ranges of life beyond our present life, ranges of mind beyond our present mind and above these she saw the splendors of the spirit. Then with that calm audacity of her intuition which knew no fear or littleness and shrank from no act whether of spiritual or intellectual, ethical or vital courage, she declared that there was none of these things which man could not attain if he trained his will and knowledge; he could conquer these ranges of mind, become the spirit, become a god, become one with God, become the ineffable Brahman.

„All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish.“

—  Sri Aurobindo
India's Rebirth, Context: You say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only, — those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them. You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others. 23 October 1929, From a letter to a Muslim disciple

„The highest spirituality indeed moves in a free and wide air far above that lower stage of seeking which is governed by religious form and dogma; it does not easily bear their limitations and, even when it admits, it transcends them; it lives in an experience which to the formal religious mind is unintelligible.“

—  Sri Aurobindo
Indian Spirituality and Life (1919), Context: The highest spirituality indeed moves in a free and wide air far above that lower stage of seeking which is governed by religious form and dogma; it does not easily bear their limitations and, even when it admits, it transcends them; it lives in an experience which to the formal religious mind is unintelligible. But man does not arrive immediately at that highest inner elevation and, if it were demanded from him at once, he would never arrive there. At first he needs lower supports and stages of ascent; he asks for some scaffolding of dogma, worship, image, sign, form, symbol, some indulgence and permission of mixed half-natural motive on which he can stand while he builds up in him the temple of the spirit. Only when the temple is completed, can the supports be removed, the scaffolding disappear. The religious culture which now goes by the name of Hinduism not only fulfilled this purpose, but, unlike certain credal religions, it knew its purpose. It gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. An immense many-sided many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, Sanâtana Dharma. It is only if we have a just and right appreciation of this sense and spirit of Indian religion that we can come to an understanding of the true sense and spirit of Indian culture.

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„Evil cannot perish without the destruction of much that lives by the evil, and it is no less destruction even if we personally are saved the pain of a sensational act of violence.“

—  Sri Aurobindo
Context: Even soul-force, when it is effective, destroys. Only those who have used it with eyes open, know how much more destructive it can be than the sword and the cannon; and only those who do not limit their view to the act and its immediate results, can see how tremendous are its after-effects, how much is eventually destroyed and with that much all the life that depended upon it and fed upon it. Evil cannot perish without the destruction of much that lives by the evil, and it is no less destruction even if we personally are saved the pain of a sensational act of violence. "Kurukshetra" in Essays on the Gita (1995), p. 39

„There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.“

—  Sri Aurobindo
Indian Spirituality and Life (1919), Context: To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

„This too the traveller of the worlds must dare.“

—  Sri Aurobindo, könyv Savitri: A Legend and a Symbol
Savitri (1918-1950), Book Two : The Book of the Traveller of the Worlds, Context: p>As in a studio of creative Death The giant sons of Darkness sit and plan The drama of the earth, their tragic stage. All who would raise the fallen world must come Under the dangerous arches of their power; For even the radiant children of the gods To darken their privilege is and dreadful right. None can reach heaven who has not passed through hell.This too the traveller of the worlds must dare.</p

„Even soul-force, when it is effective, destroys. Only those who have used it with eyes open, know how much more destructive it can be than the sword and the cannon“

—  Sri Aurobindo
Context: Even soul-force, when it is effective, destroys. Only those who have used it with eyes open, know how much more destructive it can be than the sword and the cannon; and only those who do not limit their view to the act and its immediate results, can see how tremendous are its after-effects, how much is eventually destroyed and with that much all the life that depended upon it and fed upon it. Evil cannot perish without the destruction of much that lives by the evil, and it is no less destruction even if we personally are saved the pain of a sensational act of violence. "Kurukshetra" in Essays on the Gita (1995), p. 39

„He is not satisfied with being Molière, He must needs also be Aristophanes and Rabelais.“

—  Sri Aurobindo
Context: To listen to some devout people, one would imagine that God never laughs; Heine was nearer the mark when he found in Him the divine Aristophanes. God's laughter is sometimes very coarse and unfit for polite ears; He is not satisfied with being Molière, He must needs also be Aristophanes and Rabelais. Sri Aurobindo : The Hour of God, and Other Writings (1970); variant "To listen to some devout people, one would imagine that God never laughed; Heine was nearer the mark when he found in Him the divine Aristophanes" in Mother India (1957)

„India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples.“

—  Sri Aurobindo
India's Rebirth, Context: India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. And that which must seek now to awake is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the occident's success and failure, but still the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma. January, 1921

„Everywhere there is, at most, only a beginning of beginnings.“

—  Sri Aurobindo
The Renaissance in India (1918), Context: To attempt to penetrate through the indeterminate confusion of present tendencies and first efforts in order to foresee the exact forms the new creation will take, would be an effort of very doubtful utility. One might as well try to forecast a harmony from the sounds made by the tuning of the instrument. In one direction or another we may just detect certain decisive indications, but even these are only first indications and we may be quite sure that much lies behind them that will go far beyond anything that they yet suggest. This is true whether in religion and spirituality or thought and science, poetry and art or society and politics. Everywhere there is, at most, only a beginning of beginnings.

„The fundamental idea of all Indian religion is one common to the highest human thinking everywhere.“

—  Sri Aurobindo
Indian Spirituality and Life (1919), Context: The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal. A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things. Soul, nature, life are only a manifestation or partial phenomenon of this self-aware Eternity and this conscious Eternal.

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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