András László - MAN

 

The one in whom the problems of life, consciousness and death do not arise cannot in the strictest sense of the word be regarded as a human being. Undoubtedly he looks like a man but in reality he is not.

If superhuman principles does not stand behind man’s intention of changing himself then he will not remain in the human state but descend to a subhuman condition.

Without aims going beyond life one does not only go in the wrong way but strictly speaking, one should not be called a man.

The one who is not able to live his life as a constant ascension, which attains its perfection in the period right before death, but from a certain age starts to descend, in reality abuses his life.

He who does not strive upwards, descends.

He who lets himself be taken by the current, is certain to follow the wrong path.

Today even stagnation requires exceptional efforts.

Every stagnation turns to regression, decline or descent sooner or later.

In he, who experiences stagnation in his life, descent has already started, even if it is not so remarkable that he would notice it straight away.

One of the striking signs of stagnation is when man puts off his spiritual tasks.

There are periods in one’s life when there is a considerable likelihood of a halt and of foundering taking place. For the majority it happens around the age of twenty-seven - that is between the age of twenty-four and thirty. As it is maintained »one’s world view has taken shape by then«. Of course it does not mean that it has taken shape, but that it has ended halfway. With regard to people with really insignificant spiritual qualifications this usually happens between the age of fifteen and twenty-one. And it is a considerable achievement if someone founders only between the age of thirty-three and thirty-nine.

Most people, as they reach total development, start to decline right away; not only somatically, but in inner aspects as well.

Most people, as they reach total development, start to decline right away; not only somatically, but in inner aspects as well.

Most people are infantile until about the midpoint of their lives, that is until the age of thirty-six, and immediately after that from one day to another grow senile.

The majority of people are not mediocre, for true mediocrity is considerably above the average. A so-called average man is weak on every plane: the forces of darkness are just as weak in him as the forces of light.

People’s life as a rule fails through mediocre conditions, and not through the most negative conditions - since against the latter everyone to some extent defends themselves. But against mediocre conditions the majority of people are helpless: for these are not so bad that they would revolt against them, but bad enough to impede spiritual development.

Consciousness is an active, creative and cognitive understanding.

Man should read so that he has the opportunity to think, to understand. For when I understand I am more than man. When I understand, I am myself.

In understanding I myself understand - and that is the true value of it: that I understand. It is not insignificant what I understand, but the essence is that I understand.

Everything can be shammed: even miracles, even awakening; only one thing cannot be: intelligence.

Anything can be done with man, he can even be turned into a frog, save for one thing: he cannot be made superior.

A really intelligent man cannot be a follower of destructive ideas - since such an attitude is always a sign of some kind of mental disorder.

He who wants to move cannot be moved. He who wants to stop cannot be stopped.

If man is shackled externally, he is not in graver bondage than if he is bound by his inner darkness.

In the final analysis, man is not subjected to external factors but to his inner psychological states.

That which manifests itself as democracy in the world, appears as automatism, whirling associations, distractions and lack of (self)control in consciousness.

Every individual-personal mania is a usurper, and every mania represents the terroristic feature of the usurped power.

The really negative thing in someone’s raving is not that he is raving, but that in fact it is not him who is raving but something/someone within him.

Not only he commits a crime who by losing his self-control commits something, but also he who following from his lack of self-control does nothing.

If someone does good following sudden impulse, he commits a crime.

[»According to the traditional view there is no bigger sin than the loss of self-control, therefore in Eastern traditionality a premeditated criminal deed was regarded as less serious than one committed following a sudden impulse.« (András László)]
[With cessation of self, there is nothing to control, so sudden wholesome impulses free from negative mental states cannot be classified as a crime, unlike philosophical paradoxes which describe good as bad. V.B]

In he who allows instincts to have an extranormal role, that which is realised is not freedom but the rule of instincts - over himself.

If there is a deed in which there is no trace of an autonomous will at all, that is exactly the one which is under the aegis of »I do whatever I want«.

The fact that man in »self-feeling« to a certain extent experiences himself in the third person singular is manifested most clearly when he feels sorry for himself.

If someone is selfish, in fact he is not selfish in favour of himself, but in favour of that other for whom he mistakes himself, and to whom he wants to grant advantages.

If there is some truth in the statement that »when man mourns for someone, in reality he feels sorry for himself«, then not less true is the statement that when man feels sorry for himself, he feels sorry for someone else.

It is said that »Everyone aims at good, but they do not reach it in the end«. But maybe they do not reach it, for they do not aim at it... It may be that everyone reaches their goals...

Without exception, everyone reaches their goals, if they really have these goals.

Man is always born in the place where he has to be born.

Man should arrange his external world forever so that it fits his inner world.

Between man’s inner world and the more increasingly chaotic surrounding external world there is a definite correspondence.

All that is somatic in man, that is, which is in connection with body and face, mainly expresses the past.

Resignation to one’s fate as well as revolt against one’s fate are lunar attitudes. A truly spiritual attitude aims at transcending fate: one does not resign and does not revolt, but by depriving fate from its importance transcends it.

A first-rate man seeks for first-rate men’s company. A second-rate man that of third-rate.

With his activity, it is always the inferior who disturbs the superior. With his existence, it is always the superior who disturbs the inferior.

Man should in fact stay in contact only with people who open up upward paths in his life.

Modesty is a sign of deviation just the same way as arrogance is.

It is inevitable that respect has almost died out from the children of today. But has there remained even one morsel of venerability in the adults of today?

There is nothing venerable in adults, but even if there were the children would not respect them; and if children respected adults for some reason, that would not mean at all that adults are venerable. One does not cause the other but both have a common root. The world decays from common sectors.

From a spiritual perspective humour is indispensable, jokes are permitted, but making fun of something - especially higher realities - is unacceptable.