Khác biệt giữa bản sửa đổi của “Meher Baba”

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Từ 10 tháng 7 năm 1925 cho đến cuối đời, Meher Baba hoàn toàn giữ im lặng, và liên lạc thông qua một bảng chữ cái hay bằng cách ra dấu.<ref name="purdom52"/><ref name="Haynes 1989 p. 2">Haynes (1989) p. 2</ref><ref>Kalchuri (1986) p.738 "Meher Baba had observed silence three times before, but the silence of July 10th, 1925, was to last until the end. He never uttered another word the rest of his life."</ref><ref>Baba (2007) p. 3</ref> Cùng với những ''[[mandali]]'' (các đồ đệ thân cận), ông đã trải qua nhiều giai đoạn sống ẩn dật và thường [[nhịn ăn]]. Ông xen kẽ những giai đoạn này với những giai đoạn
Từ 10 tháng 7 năm 1925 cho đến cuối đời, Meher Baba hoàn toàn giữ im lặng, và liên lạc thông qua một bảng chữ cái hay bằng cách ra dấu.<ref name="purdom52"/><ref name="Haynes 1989 p. 2">Haynes (1989) p. 2</ref><ref>Kalchuri (1986) p.738 "Meher Baba had observed silence three times before, but the silence of July 10th, 1925, was to last until the end. He never uttered another word the rest of his life."</ref><ref>Baba (2007) p. 3</ref> Cùng với những ''[[mandali]]'' (các đồ đệ thân cận), ông đã trải qua nhiều giai đoạn sống ẩn dật và thường [[nhịn ăn]]. Ông xen kẽ những giai đoạn này với những giai đoạn
du hành khắp nơi, tụ tập quần chúng, làm việc từ thiện, giúp đỡ người bị phong cùi, người nghèo hay những người bị bệnh tâm thần.
He would intersperse these periods with wide-ranging travels, public gatherings, and works of charity, including working with [[Leprosy|lepers]], the [[Poverty|poor]], and the [[Mental disorder|mentally ill]].


In 1931, he made the first of many visits to the West, gathering many followers.<ref name="Kalchuri 1986 pp. 1405ff">Kalchuri (1986) pp. 1405ff</ref>. Throughout most of the 1940s Meher Baba worked with a category of spiritual aspirant, called [[Mast (Sufism)|masts]],<ref name="Donkin 2001">Donkin (2001)</ref> whom he claimed are entranced or spellbound by internal spiritual experiences. Starting in 1949, along with selected mandali, he traveled incognito about India in what he called "[[New Life (Meher Baba)|The New Life]]". On February 10, 1954, Meher Baba declared that he was the [[Avatar]] (an [[incarnation]] of [[God]]).<ref name="Kalchuri 1986 p. 4283">Kalchuri (1986) p. 4283</ref>
Năm 1931, ông đi sang phương Tây lần đầu tiên, thu hút nhiều người theo.<ref name="Kalchuri 1986 pp. 1405ff">Kalchuri (1986) pp. 1405ff</ref>. Trong suốt những năm 1940 Meher Baba làm việc với một nhóm đồ đệ gọi là [[Mast (Sufism)|masts]],<ref name="Donkin 2001">Donkin (2001)</ref> là những người có những kinh nghiệm tâm linh từ trong nội tại. Bắt đầu từ năm 1949, cùng với một số mandali chọn lọc, ông chu du khắp Ấn Độ trong cái ông gọi là "Cuộc sống mới". Vào ngày 10 tháng 2 năm 1954, Meher Baba tuyên bố ông là một [[Avatar]] (một hóa thân của [[God]]).<ref name="Kalchuri 1986 p. 4283">Kalchuri (1986) p. 4283</ref>


After being injured as a passenger in two [[Traffic collision|automobile accident]]s, one in the [[United States]] in 1952 and one in India in 1956, his capacity to walk became seriously limited.<ref name="car-USA"/><ref name="car-India"/> In 1962, he invited his western followers to India for a mass ''[[Darśana|darshan]]'' called ''The East-West Gathering.''<ref>Kalchuri (1986) p. 5942ff</ref> Concerned by an increasing use of [[Lysergic acid diethylamide|LSD]] and other [[psychedelic drug]]s,<ref>{{cite web|url=http://www.druglibrary.org/schaffer/Library/studies/cu/CU50.html|last=Brecher|first=Edward M|coauthors=et al.|year=1972|title=How LSD was popularized|publisher=Consumer Reports/Drug Library|accessdate=2008-07-14}}</ref> in 1966 Meher Baba addressed their use and stated that they did not convey real benefits.<ref name="drug-use">Kalchuri (1986) p. 6399ff</ref> Despite deteriorating health, he continued what he called his "Universal Work," which included [[fasting]], [[solitude|seclusion]], and [[meditation]], until his death on January 31, 1969. His ''[[Meher Baba's samadhi|samadhi]]'' (tomb-shrine) in [[Meherabad]], [[India]] has become a place of international [[pilgrimage]].<ref>Haynes (1989) p. 62</ref>
After being injured as a passenger in two [[Traffic collision|automobile accident]]s, one in the [[United States]] in 1952 and one in India in 1956, his capacity to walk became seriously limited.<ref name="car-USA"/><ref name="car-India"/> In 1962, he invited his western followers to India for a mass ''[[Darśana|darshan]]'' called ''The East-West Gathering.''<ref>Kalchuri (1986) p. 5942ff</ref> Concerned by an increasing use of [[Lysergic acid diethylamide|LSD]] and other [[psychedelic drug]]s,<ref>{{cite web|url=http://www.druglibrary.org/schaffer/Library/studies/cu/CU50.html|last=Brecher|first=Edward M|coauthors=et al.|year=1972|title=How LSD was popularized|publisher=Consumer Reports/Drug Library|accessdate=2008-07-14}}</ref> in 1966 Meher Baba addressed their use and stated that they did not convey real benefits.<ref name="drug-use">Kalchuri (1986) p. 6399ff</ref> Despite deteriorating health, he continued what he called his "Universal Work," which included [[fasting]], [[solitude|seclusion]], and [[meditation]], until his death on January 31, 1969. His ''[[Meher Baba's samadhi|samadhi]]'' (tomb-shrine) in [[Meherabad]], [[India]] has become a place of international [[pilgrimage]].<ref>Haynes (1989) p. 62</ref>

Phiên bản lúc 13:06, ngày 27 tháng 9 năm 2010

Meher Baba
Sinh25, Tháng hai, 1894
Pune, India
Mất31 tháng 1, 1969(1969-01-31) (74 tuổi)
Meherazad, Ấn Độ
Thời kỳthế kỉ 20
VùngẤn Độ
Trường pháiSufism, Vedanta, Mysticism
Đối tượng chính
Religion, Metaphysics, Aesthetics, Ethics
Chữ ký
Tập tin:M s irani signature.png

Meher Baba (Devanagari: मेहेर बाबा), (25 tháng 2 năm 1894 – 31 tháng 1, 1969), tên khai sinh Merwan Sheriar Irani, là một bậc thầy về tâm linh người Ấn Độ tự xưng năm 1954 là một Avatar của thời đại.

Ông trải qua thời thơ ấu một cách bình thường với không một dấu hiệu nào cho thấy sự thích thú về các vấn đề tâm linh. Tuy nhiên, khi lên 19 tuổi, sau một cuốc tiếp xúc ngắn ngủi với người phụ nữ linh thiêng Hazrat Babajan theo Hồi giáo, ông đã trải qua một quá trình thay đổi về tâm linh trong 7 năm.[1][2] Trong nhiều tháng sau đó, ông đã liên lạc với bốn vị thầy về tâm linh khác mà cùng với Babajan, ông gọi họ là "năm Vị thầy Hoàn Hảo". Ông đã trải qua 7 năm tu luyện với một trong những vị thầy này, Upasni Maharaj, trước khi bắt đầu công việc đại chúng của mình.[3] Cái tên Meher Baba nghĩa là "Cha Nhân từ" được các đồ đệ đầu tiên trìu mến đặt cho ông.[4]

Từ 10 tháng 7 năm 1925 cho đến cuối đời, Meher Baba hoàn toàn giữ im lặng, và liên lạc thông qua một bảng chữ cái hay bằng cách ra dấu.[5][6][7][8] Cùng với những mandali (các đồ đệ thân cận), ông đã trải qua nhiều giai đoạn sống ẩn dật và thường nhịn ăn. Ông xen kẽ những giai đoạn này với những giai đoạn du hành khắp nơi, tụ tập quần chúng, làm việc từ thiện, giúp đỡ người bị phong cùi, người nghèo hay những người bị bệnh tâm thần.

Năm 1931, ông đi sang phương Tây lần đầu tiên, thu hút nhiều người theo.[9]. Trong suốt những năm 1940 Meher Baba làm việc với một nhóm đồ đệ gọi là masts,[10] là những người có những kinh nghiệm tâm linh từ trong nội tại. Bắt đầu từ năm 1949, cùng với một số mandali chọn lọc, ông chu du khắp Ấn Độ trong cái ông gọi là "Cuộc sống mới". Vào ngày 10 tháng 2 năm 1954, Meher Baba tuyên bố ông là một Avatar (một hóa thân của God).[11]

After being injured as a passenger in two automobile accidents, one in the United States in 1952 and one in India in 1956, his capacity to walk became seriously limited.[12][13] In 1962, he invited his western followers to India for a mass darshan called The East-West Gathering.[14] Concerned by an increasing use of LSD and other psychedelic drugs,[15] in 1966 Meher Baba addressed their use and stated that they did not convey real benefits.[16] Despite deteriorating health, he continued what he called his "Universal Work," which included fasting, seclusion, and meditation, until his death on January 31, 1969. His samadhi (tomb-shrine) in Meherabad, India has become a place of international pilgrimage.[17]


Các bài diễn văn

Bài chi tiết: Discourses (Meher Baba)

During the course of early gatherings of his close circle and followers, Meher Baba gave discourses on various spiritual subjects. Between 1938 and 1943, at the request of Princess Norina Matchabelli, one of his earliest Western devotees, Meher Baba dictated a series of discourses on his alphabet board for her New York publication Meher Baba Journal.[18] These discourses, transcribed or worked up by close disciples from points given by Baba, address many aspects of the spiritual life, and provide practical and simple direction for the aspirant. During those years, at least one discourse appeared each month in the journal. Chakradhar Dharnidhar Deshmukh, a close disciple of Meher Baba, compiled and edited the discourses.

Between 1939 and 1954 in India, a five-volume compilation titled Discourses of Meher Baba received several printings. In 1967 Meher Baba personally supervised the editing and publication of a new three-volume version of the Discourses, known as the sixth edition.[19] The widely available seventh edition of the Discourses first published in 1987 (after Baba's death), contains numerous editorial changes not specifically authorized by Meher Baba.[20]

Siêu hình học

Xem thêm thông tin: God Speaks

Source: Baba, Meher, Dodd Mead, God Speaks, The Theme of Creation and Its Purpose[21]

Meher Baba's metaphysical views are most notably described in God Speaks. His cosmology incorporates concepts and terms from Vedanta, Sufism, and Christianity.[22][23] Meher Baba upheld the concept of nonduality, the view that diverse creation, or duality, is an illusion and that the goal of life is conscious realization of the absolute Oneness of God inherent in all animate and inanimate beings and things. Meher Baba compares God's original state to an infinite, shoreless ocean which has only unconscious divinity — unaware of itself because there is nothing but itself. From this state, God had the "whim" to know Himself,[24] and asked "Who am I?"[25] In response to this question, creation came into existence. In this analogy, what was previously a still, shoreless Ocean now stirred,[26] forming innumerable "drops" of itself or souls. Meher Baba often remarked "You will find all the answers to your questions in God Speaks. Study the book thoroughly and absorb it." [27].

Evolution and Involution

According to Baba, each soul pursues conscious divinity by evolving: that is, experiencing form in seven "kingdoms" — stone/metal, vegetable, worm, fish, bird, animal, and human. The soul gathers sanskaras (impressions) in each form; these impressions lead to further evolution expressed by taking new, more complex forms. With each new form, increasing consciousness is gained, until the soul experiences and discards forms from all the evolutionary kingdoms. The final form of the soul's evolution is the human form. Only in the human form can the soul experience its own divinity, by entering into involution, through which it gradually eliminates all impressions which cause the appearance of separateness from God.[28]

Reincarnation and God-realization

Baba asserts that in the human form, the soul becomes subject to reincarnation, the "involuntary process of association and disassociation of consciousness".[29] The purpose of reincarnation is to provide the opportunity for liberation from illusion. The soul reincarnates innumerable times in all conditions of life encompassing the whole range of human experience (e.g. man/woman, rich/poor, powerful/weak, etc.).[30] Through the experience of opposites, sanskaras gradually grow fainter and scarcer.[31] Meher Baba describes the process of God-realization this way:

From out of the depth of unbroken Infinity arose the Question, "Who am I?" And to that Question there is the answer, "I am God!"[25]

Meher Baba described heaven and hell as transitory and illusory states between incarnations:[32]

The states of heaven and hell are nothing but states of intensive experiences of the consciousness of the soul, experiencing either of the predominant counterparts of the opposite impressions while the soul is dissociated from the gross human body or form.[33]

Perfect Masters and the Avatar

Meher Baba says that at all times on Earth there are fifty-six incarnate God-realized souls, and that of these souls there are always five who constitute the five Perfect Masters of their era.[34] When one of the five perfect masters dies, Baba says, another God-realized soul among the fifty-six immediately replaces him or her by taking up that office.[35]

The Avatar, according to Meher Baba, is a special Perfect Master, the first soul to achieve God-realization. This soul, the original Perfect Master, or the "Ancient One", never ceases to incarnate. Baba says that this particular soul personifies the state of God which in Hinduism is named Vishnu and in Sufism is named Parvardigar, i.e. the sustainer or preserver state of God. According to Meher Baba the Avatar appears on Earth every 700–1400 years, and is 'brought down' into human form by the five perfect masters of the time to aid in the process of moving creation in its never ending journey toward Godhood. Baba said that in other ages this role was fulfilled by Zoroaster, Rama, Krishna, Gautama Buddha, Jesus, and lastly by Muhammad.[36]

Meher Baba describes the Avatar as "a gauge against which man can measure what he is and what he may become. He trues the standard of human values by interpreting them in terms of divinely human life."[37]

Most of Meher Baba's followers accept his claim of avatarhood[22] and he is said to be "revered by millions around the world as the Avatar of the age and a God realized being."[38]

Legacy

1966 Don't worry, be happy card

Meher Baba's travels and teachings left a legacy of followers and devotees worldwide. Although he participated in large public gatherings, he discouraged his followers from proselytizing or evangelizing on his behalf. Rather he stated, "Let your life itself be my message of love and truth to others."[39]

The Avatar Meher Baba Trust, established by Meher Baba, maintains his tomb and pilgrimage facilities, provides support for aging mandali, and other activities. The Trust, however, does not act as a central spiritual authority.[40]

Followers of Meher Baba have no obligatory rites, rituals or duties, as in most religions. Many followers do undertake certain rituals and prayers, but the choice is personal.[41] The primary focus for followers is living a life Meher Baba would approve of e.g. refraining from the use of psychedelic drugs including marijuana.[42]

Gatherings of Baba followers are highly informal and social in nature. Special effort will be made to gather together on Amartithi, the anniversary of Meher Baba's death, and on his birthday. Most Baba followers keep silent each July 10 (Silence Day), observing the request Meher Baba often made of his followers during his lifetime.[43]

Three prayers written by Meher Baba, "O Parvardigar", the "Prayer of Repentance" and the "Beloved God Prayer",[44][45] are recited morning and evening at his samadhi in India, and are often recited at gatherings. Many followers personally repeat these prayers daily. At Meherabad, his followers maintain Meher Baba's practice of lighting a dhuni fire in a fire-ring on the 12th of each month. After dhuni prayers, participants throw sandalwood twigs dipped in ghee into the flame as physical representations of limitations and desires they wish to relinquish.

Although Meher Baba had initially begun gaining public attention in the West as early as 1932 as the result of contacts with some celebrities of the time (such as Charles Laughton, Tallulah Bankhead, Boris Karloff and others), and the rather disillusioned account of Paul Brunton (A Search in Secret India, 1934), he achieved additional attention over three decades later through the work of Pete Townshend of The Who.[46] Parts of the rock-opera Tommy (May 1969) were inspired by Townshend's study of Meher Baba, to whom the album was dedicated.[47] The Who's 1971 song "Baba O'Riley" was named in part after Meher Baba and on his first solo album, Who Came First, Townshend recorded the Jim Reeves song "There's A Heartache Following Me", saying that it was Meher Baba's favorite song.

Concepts of Meher Baba's philosophy, often including characters resembling Meher Baba, have frequently appeared in works of comic book writer J. M. DeMatteis including Dr. Fate, Seekers Into The Mystery, The Last One and Batman: Absolution.

Bobby McFerrin's 1988 Grammy Award winning song "Don't Worry, Be Happy" was inspired by a popular quote of Baba's seen in numerous Baba posters and inspiration cards.[48]

Notes

  1. ^ Hopkinson, Tom & Dorothy:"Much Silence", Meher Baba Foundation Australia, 1974, p.24
  2. ^ Purdom (1964) p. 20
  3. ^ Haynes (1989) pp.38–39
  4. ^ Haynes (1989) p. 40
  5. ^ Lỗi chú thích: Thẻ <ref> sai; không có nội dung trong thẻ ref có tên purdom52
  6. ^ Haynes (1989) p. 2
  7. ^ Kalchuri (1986) p.738 "Meher Baba had observed silence three times before, but the silence of July 10th, 1925, was to last until the end. He never uttered another word the rest of his life."
  8. ^ Baba (2007) p. 3
  9. ^ Kalchuri (1986) pp. 1405ff
  10. ^ Donkin (2001)
  11. ^ Kalchuri (1986) p. 4283
  12. ^ Lỗi chú thích: Thẻ <ref> sai; không có nội dung trong thẻ ref có tên car-USA
  13. ^ Lỗi chú thích: Thẻ <ref> sai; không có nội dung trong thẻ ref có tên car-India
  14. ^ Kalchuri (1986) p. 5942ff
  15. ^ Brecher, Edward M (1972). “How LSD was popularized”. Consumer Reports/Drug Library. Truy cập ngày 14 tháng 7 năm 2008. Đã bỏ qua tham số không rõ |coauthors= (gợi ý |author=) (trợ giúp)
  16. ^ Kalchuri (1986) p. 6399ff
  17. ^ Haynes (1989) p. 62
  18. ^ Kalchuri (1986) pp. 2337
  19. ^ 1967 Edition of Discourses online
  20. ^ Discourses, by Meher Baba, Sheriar Press, 1987
  21. ^ Baba (1955)
  22. ^ a b New Religious Movements in the United States and Canada: A Critical Assessment and Annotated Bibliography. Contributors: Diane Choquette – compiler. Publisher: Greenwood Press. Place of Publication: Westport, CT. Publication Year: 1985. Page Number: 12.
  23. ^ Purdom (1964) p. 418
  24. ^ Baba (1955), p. 182
  25. ^ a b Purdom (1964) p. 415
  26. ^ Kalchuri (1982) pp.5ff
  27. ^ Kalchuri (1986) p. 6233
  28. ^ Purdom(1964) p.418
  29. ^ Purdom (1964) p. 421.
  30. ^ Purdom (1964) p. 422
  31. ^ Baba (1955); p. 107
  32. ^ Kalchuri(1986) p. 1076
  33. ^ Baba (1955) p.34
  34. ^ Kalchuri (1986) p.944
  35. ^ Adriel, Jean. Avatar: The Life Story of the Perfect Master, Meher Baba (1947), p.49 , J. F. Rowny press
  36. ^ Kalchuri (1986) p. 4216
  37. ^ Meher Baba: "Discourses", Sufism Reoriented, 6th ed., 1967. Vol III, p. 15
  38. ^ Lỗi chú thích: Thẻ <ref> sai; không có nội dung trong thẻ ref có tên UPI07271967
  39. ^ Luck, Irwin: "The Silent Master Meher Baba", 1967.p. 17
  40. ^ The Trust does not, accordingly, work to promote creeds or dogmas, nor does it seek “converts”. “http://ambppct.org/trust/index.php”. Liên kết ngoài trong |title= (trợ giúp); |url= trống hay bị thiếu (trợ giúp); |ngày truy cập= cần |url= (trợ giúp)
  41. ^ Cohen(1977) pp. 152–154
  42. ^ Eastern Mysticism and the Resocialization of Drug Users: The Meher Baba Cult, Thomas Robbins, Journal for the Scientific Study of Religion, Vol. 8, No. 2 (Autumn, 1969), pp. 308–317
  43. ^ Kalchuri (1986) p. 5476, 4933, 5609,6465,2294,3179,3864 etc.
  44. ^ Kalchuri (1986) p. 4209, 5633
  45. ^ Purdom(1964) p. 238
  46. ^ Rolling Stone, No. 71 (November 26, 1970)
  47. ^ "Tommy", The Who, Gatefold cover acknowledgements, May 23, 1969
  48. ^ Bruce Fessier, USA Weekend Magazine, October 21–23, 1988

References

  • Abdulla, Ramjoo (1979). Ramjoo's Diaries, 1922–1929: A Personal Account of Meher Baba's Early Work. Sufism Reoriented.
  • Baba, Meher (1995). Discourses. Myrtle Beach, S.C.: Sheriar Foundation. ISBN 1-880619-09-1.
  • Baba, Meher (2007). Discourses (rev 6th edition). Myrtle Beach, S.C.: Sheriar Foundation. tr. 904.
  • Baba, Meher (1966). God in a Pill? Meher Baba on L.S.D. and The High Roads. Sufism Reoriented, Inc.
  • Baba, Meher (1997). God Speaks. Walnut Creek, California: Sufism Reoriented. ISBN 0-915828-02-2.
  • Baba, Meher (1989). Silent Master. Spartacus Educational Publishers. ISBN 0-948867-25-6.
  • Choquette, Diane (1985). New religious movements in the United States and Canada: a critical assessment and annotated bibliography. Westport, Conn: Greenwood Press. ISBN 0-313-23772-7.
  • Cohen, Allan Y. (1977). The Mastery of Consciousness: An Introduction and Guide to Practical Mysticism and Methods of Spiritual Development. San Francisco: Harper & Row. ISBN 0-06-090371-6.
  • Donkin, William (2001). The Wayfarers: Meher Baba with the God-Intoxicated. Myrtle Beach, S.C.: Sheriar Foundation. ISBN 1-880619-24-5.
  • Ellwood, Robert S. (1973). Religious and Spiritual Groups in Modern America. New York: Prentice-Hall. tr. 334. ISBN 013615641X.
  • Haynes, Charles C. (1993). Meher Baba, the Awakener. Avatar Foundation, Inc. ISBN 0-9624472-1-8.
  • Kalchuri, Bhau (1982). The Nothing and the Everything. Manifestation. ISBN 0-932947-02-6.
  • Kalchuri, Bhau (1986). Meher Prabhu: Lord Meher, The Biography of the Avatar of the Age, Meher Baba. Manifestation.
  • Landau, Rom (1972). God is my adventure; a book on modern mystics, masters, and teachers. Freeport, N.Y.: Books for Libraries Press. ISBN 0-8369-2848-2.
  • Purdom, Charles B (1964). The God-Man: The Life, Journeys & Work of Meher Baba with an Interpretation of His Silence & Spiritual Teaching. London: George Allen & Unwin.
  • Sutcliffe, Steven J. (2002). Children of the New Age: A History of Alternative Spirituality. London: Routledge.

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