Sri Aurobindo idézet

Sri Aurobindo fénykép
7   1

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

Eredeti: 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)
Kontextus: 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.

„The Titaness has not yet arisen.“

—  Sri Aurobindo

The Renaissance in India (1918)
Kontextus: On the whole what we see is a giant Shakti who awakening into a new world, a new and alien environment, finds herself shackled in all her limbs by a multitude of gross or minute bonds, bonds self-woven by her past, bonds recently imposed from outside, and is struggling to be free from them, to arise and proclaim herself, to cast abroad her spirit and set her seal on the world. We hear on every side a sound of the slow fraying of bonds, here and there a sharp tearing and snapping; but freedom of movement has not yet been attained. The eyes are not yet clear, the bud of the soul has only partly opened. The Titaness has not yet arisen.

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„Interpreting a recondite beauty and bliss
In colour's hieroglyphs of mystic sense,
It wrote the lines of a significant myth
Telling of a greatness of spiritual dawns,
A brilliant code penned with the sky for page.“

—  Sri Aurobindo, könyv Savitri: A Legend and a Symbol

Savitri (1918-1950), Book One : The Book Of Beginnings
Kontextus: An instant's visitor the godhead shone.
On life's thin border awhile the Vision stood
And bent over earth's pondering forehead curve.
Interpreting a recondite beauty and bliss
In colour's hieroglyphs of mystic sense,
It wrote the lines of a significant myth
Telling of a greatness of spiritual dawns,
A brilliant code penned with the sky for page.

„This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world.“

—  Sri Aurobindo

The Uttarpara Address (1909)
Kontextus: The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose. They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfilment."

„I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived.“

—  Sri Aurobindo

The Uttarpara Address (1909)
Kontextus: I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work." Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.

„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

January, 1921
India's Rebirth
Kontextus: 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.

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

—  Sri Aurobindo

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)
Kontextus: 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.

„This dynamic following after the highest spiritual truth and the highest spiritual aim are the uniting bond of Indian religion and, behind all its thousand forms, its one common essence.“

—  Sri Aurobindo

Indian Spirituality and Life (1919)
Kontextus: Differences of credal belief are to the Indian mind nothing more than various ways of seeing the one Self and Godhead in all. Self-realisation is the one thing needful; to open to the inner Spirit, to live in the Infinite, to seek after and discover the Eternal, to be in union with God, that is the common idea and aim of religion, that is the sense of spiritual salvation, that is the living Truth that fulfils and releases. This dynamic following after the highest spiritual truth and the highest spiritual aim are the uniting bond of Indian religion and, behind all its thousand forms, its one common essence.

„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.“

—  Sri Aurobindo

Indian Spirituality and Life (1919)
Kontextus: 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.

„The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India.“

—  Sri Aurobindo

Indian Spirituality and Life (1919)
Kontextus: Indian religion never considered intellectual or theological conceptions about the supreme Truth to be the one thing of central importance. To pursue that Truth under whatever conception or whatever form, to attain to it by inner experience, to live in it in consciousness, this it held to be the sole thing needful. One school or sect might consider the real self of man to be indivisibly one with the universal Self or the supreme Spirit. Another might regard man as one with the Divine in essence but different from him in Nature. A third might hold God, Nature and the individual soul in man to be three eternally different powers of being. But for all the truth of Self held with equal force; for even to the Indian dualist God is the supreme self and reality in whom and by whom Nature and man live, move and have their being and, if you eliminate God from his view of things, Nature and man would lose for him all their meaning and importance. The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India. Universal also is the admission that the discovery of the inner spiritual self in man, the divine soul in him, and some kind of living and uniting contact or absolute unity of the soul in man with God or supreme Self or eternal Brahman is the condition of spiritual perfection. It is open to us to conceive and have experience of the Divine as an impersonal Absolute and Infinite or to approach and know and feel Him as a transcendent and universal sempiternal Person: but whatever be our way of reaching him, the one important truth of spiritual experience is that he is in the heart and centre of all existence and all existence is in him and to find him is the great self-finding.

„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

"Kurukshetra" in Essays on the Gita (1995), p. 39
Kontextus: 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.

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

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