Archivio | 03/12/2020

Con il maestro Lelé – With the master Lele – Sri Aurobindo


Con il maestro Lelé Sri Aurobindo

Sri Aurobindo incontrò Vishnu Bhaskar Lelé nel 1907, a Baroda. Gli fu presentato dal fratello Barin, in un momento in cui Sri Aurobindo “stava brancolando alla ricerca di una via, senza compiere nessun tipo di sadhana, senza fare nessuno sforzo poiché non sapeva quale sforzo fare, dal momento che tutti quanti erano falliti” (On Himself, pag. 77-8). Si incontrarono in una casa privata e Sri Aurobindo spiegò per prima cosa che non era interessato a una pratica di rinuncia, ma ad ottenere forza spirituale per il suo lavoro. Lelé gli rispose con una frase rimasta famosa: disse che non gli sarebbe stato difficile, dal momento che era un poeta.

Nei giorni di ritiro (una decina) Aurobindo realizzò quello che in seguito chiamò il “Brahman passivo”, ossia la “Concreta coscienza di calma e silenzio assoluti”; tale esperienza si accompagnò per diversi mesi con una percezione del mondo come totalmente illusorio, ovvero l’inverso di ciò che egli cercava.

“Non c’era l’ego, non esisteva un mondo reale – solo quando si guardava attraverso i sensi immobili, talvolta si percepiva o si entrava in relazione, in quel silenzio puro, con un mondo di forme vuote, ombre materializzate senza vera sostanza. Non c’era l’Uno, ma neppure i molti, solo assolutamente Quello, senza caratteristiche, senza relazioni, puro, indescrivibile, impensabile, assoluto, e tuttavia supremamente reale e solamente reale. […]

Un Qualcosa di reale ma ineffabile, una qualche unica e suprema Realtà, che portava con sé la negazione di tutto ciò che la mente può affermare come Essere. Si vedeva soltanto una massa di forme cinematografiche insostanziali e vuote di realtà, il corpo continuava ad agire, ma solo come una macchina vuota, automatica. […]

Ad un primo stadio, l’aspetto di un mondo illusorio lasciò posto ad un altro, in cui l’illusione è solo un piccolo fenomeno di superficie con un’immensa Realtà Divina dietro di esso, una suprema Realtà Divina nel cuore di tutte le cose, che in principio erano sembrate solo sagome o ombre cinematografiche. E ciò non fu come un ritorno all’imprigionamento nei sensi, come una diminuzione o una caduta da un’esperienza suprema, bensì venne piuttosto come un costante innalzarsi ed ampliarsi della Verità; era lo spirito che vedeva gli oggetti, non i sensi, e la Pace, il Silenzio, la libertà nell’Infinità rimanevano sempre; il mondo e tutti i mondi erano solo un episodio continuo nell’eternità senza tempo del Divino”.
( On Himself, p. 84-88)

Questo senso di irrealtà rimase per diversi mesi, ma gradualmente scomparve e “ci fu un ritorno alla partecipazione nel mondo, qualcosa di diverso da lui riprese l’attività dinamica, parlava e agiva attraverso di lui, ma senza nessun pensiero o iniziativa personale” (Ivi, p. 86)

Alla fine del gennaio 1908 Sri Aurobindo lasciò Bombay. Prima di lasciare Lelé, gli chiese di dargli la sua guida per i tempi futuri e lo informò che era nato dentro di lui un mantra. Lelé iniziò a dargli le istruzioni, ma poi s’interruppe e chiese ad Aurobindo se pensava di poter seguire dal solo la sua guida interiore, quella stessa che gli aveva dato il mantra. Alla risposta affermativa, Lelé gli consigliò allora di riferirsi da ora in poi sempre a quella: se l’avesse fatto in modo completo, non avrebbe avuto bisogno di altro.

Poco tempo dopo, si incontrarono nuovamente a Calcutta. Lelé gli chiese come procedesse la sadhana, se continuava la pratica, e quando Aurobindo rispose di no, che non faceva nessuna pratica, se non quella di seguire la propria guida interiore, Lelé si inquietò e gli prospettò l’ipotesi che seguitando in tal modo il diavolo si sarebbe impadronito di lui. Sri Aurobindo non rispose, ma dentro di sé pensò che era sicuro di seguire il Divino, non il diavolo. Così si concluse la sua relazione con Lelé, al quale peraltro rimase sempre grato.

Sri Aurobindo scrisse in seguito che l’esperienza con Lelé era stata la prima di quattro grandi realizzazioni su cui si fondò il suo yoga. La seconda la ottenne qualche mese dopo nel carcere di Alipore, quando realizzò la coscienza cosmica, la presenza del Divino in tutto. La terza e la quarta realizzazione, che costituiscono il cuore vero e proprio del Purna Yoga, avvennero negli anni successivi, a Pondichéry: la realizzazione dell’aspetto dinamico del Brahman e della Coscienza-di-Verità, o Supermente.

cfr. P. Hees, “Sri Aurobindo, A Brief Biography”, Oxford Univ. Press, New Delhi, pp.88-94

With the master Lele

Vishnu Bhaskar Lele met Sri Aurobindo in 1907, in Baroda. He was presented by his brother Barin, in a time when Sri Aurobindo was “groping for a way, without making any kind of sadhana, without making any effort because he did not know what effort do, since everyone had failed” ( On Himself, p. 77-8). They met in a private home and Sri Aurobindo explained first that he was not interested in a practice of surrender, but to obtain spiritual strength for his work. Lele replied with a sentence remained famous: he said that he would not be difficult, since he was a poet.

In the days of withdrawal (ten) Aurobindo realized what he later called the “passive Brahman”, ie the “Concrete consciousness of absolute calm and silence,” and this experience is accompanied for several months with a perception of the world as totally illusory, ie the reverse of what he sought.

“There was no ego, there was no real world – only when you looked through the meaning of property, or sometimes felt he related, in that pure silence, with a world of empty forms, materialized shadows without true substance . There was not one, but not many, just absolutely That, featureless, without relations, pure, indescribable, unthinkable, absolute, and yet supremely real and solely real. […]

A real but something ineffable, some unique and supreme Reality, it brought with it the negation of all that the mind can be stated as Being. We saw only a mass of cinematic forms insubstantial and empty of reality, the body continued to act, but only as an empty car, auto. […]

At a first stage, the appearance of an illusory world gave way to another, in which the illusion is only a small surface phenomenon with immense Divine Reality behind it, a supreme Divine Reality in the heart of all things , which at first had seemed only shapes and shadows movie. And was this not as a return to imprisonment in the senses, as a fall or a fall from supreme experience, but was rather a constant rise and expand the Truth was the spirit that saw the objects, not the senses, and Peace, Silence, freedom always remained in the infinity, the world and all worlds were just an episode in eternity without time constant of the Divine. “
(On Himself, p. 84-88)

This sense of unreality he remained for several months, but gradually disappeared, and “there was a return to participation in the world, something other than he resumes the dynamic, spoke and acted through him, but without any thought or personal initiative” ( Ibid, p. 86)

At the end of January 1908 Sri Aurobindo left Bombay. Before leaving Lele, asked him to give her guidance for future times and informed him that was born within him a mantra. Lele began to give instructions, but then stopped and asked if he thought he could Aurobindo followed by only his inner guidance, the same that had given him the mantra. The answer is affirmative, then Lele advised to refer from now on always the same: if he did so fully, he would not need anything else.

Shortly after, they met again in Calcutta. Lele asked him how to proceed sadhana, he continued the practice, and when Aurobindo said no, that did not make a practice, but to follow their inner guidance, Lele is upset and envisaged that continuing in this way the devil would have taken possession of him. Sri Aurobindo did not answer, but he thought within himself that he was sure to follow the Divine, not the devil. Thus ended his relationship with Lele, which however remained forever grateful.

Sri Aurobindo wrote later that the experience with Lele was the first of four major projects on which he founded his yoga. The second was given to him a few months after the Alipore jail, when he set the cosmic consciousness, the presence of the Divine in everything. The third and fourth embodiments, which constitute the real heart of Purna Yoga, occurred in subsequent years, to Pondichery: the realization of the dynamic of the Brahman and the Truth-Consciousness, or Supermind.

cf. P. Hees, “Sri Aurobindo, A Brief Biography”, Oxford University Press, New Delhi, pp.88-94

With the master Lele Sri Aurobindo

Vishnu Bhaskar Lele met Sri Aurobindo in 1907, in Baroda. He was presented by his brother Barin, in a time when Sri Aurobindo was “groping for a way, without making any kind of sadhana, without making any effort because he did not know what effort do, since everyone had failed” ( On Himself, p. 77-8). They met in a private home and Sri Aurobindo explained first that he was not interested in a practice of surrender, but to obtain spiritual strength for his work. Lele replied with a sentence remained famous: he said that he would not be difficult, since he was a poet.

In the days of withdrawal (ten) Aurobindo realized what he later called the “passive Brahman”, ie the “Concrete consciousness of absolute calm and silence,” and this experience is accompanied for several months with a perception of the world as totally illusory, ie the reverse of what he sought.

“There was no ego, there was no real world – only when you looked through the meaning of property, or sometimes felt he related, in that pure silence, with a world of empty forms, materialized shadows without true substance . There was not one, but not many, just absolutely That, featureless, without relations, pure, indescribable, unthinkable, absolute, and yet supremely real and solely real. […]

A real but something ineffable, some unique and supreme Reality, it brought with it the negation of all that the mind can be stated as Being. We saw only a mass of cinematic forms insubstantial and empty of reality, the body continued to act, but only as an empty car, auto. […]

At a first stage, the appearance of an illusory world gave way to another, in which the illusion is only a small surface phenomenon with immense Divine Reality behind it, a supreme Divine Reality in the heart of all things , which at first had seemed only shapes and shadows movie. And was this not as a return to imprisonment in the senses, as a fall or a fall from supreme experience, but was rather a constant rise and expand the Truth was the spirit that saw the objects, not the senses, and Peace, Silence, freedom always remained in the infinity, the world and all worlds were just an episode in eternity without time constant of the Divine. “
(On Himself, p. 84-88)

This sense of unreality he remained for several months, but gradually disappeared, and “there was a return to participation in the world, something other than he resumes the dynamic, spoke and acted through him, but without any thought or personal initiative” ( Ibid, p. 86)

At the end of January 1908 Sri Aurobindo left Bombay. Before leaving Lele, asked him to give her guidance for future times and informed him that was born within him a mantra. Lele began to give instructions, but then stopped and asked if he thought he could Aurobindo followed by only his inner guidance, the same that had given him the mantra. The answer is affirmative, then Lele advised to refer from now on always the same: if he did so fully, he would not need anything else.

Shortly after, they met again in Calcutta. Lele asked him how to proceed sadhana, he continued the practice, and when Aurobindo said no, that did not make a practice, but to follow their inner guidance, Lele is upset and envisaged that continuing in this way the devil would have taken possession of him. Sri Aurobindo did not answer, but he thought within himself that he was sure to follow the Divine, not the devil. Thus ended his relationship with Lele, which however remained forever grateful.

Sri Aurobindo wrote later that the experience with Lele was the first of four major projects on which he founded his yoga. The second was given to him a few months after the Alipore jail, when he set the cosmic consciousness, the presence of the Divine in everything. The third and fourth embodiments, which constitute the real heart of Purna Yoga, occurred in subsequent years, to Pondichery: the realization of the dynamic of the Brahman and the Truth-Consciousness, or Supermind.

cf. P. Hees, “Sri Aurobindo, A Brief Biography”, Oxford University Press, New Delhi, pp.88-94

With the master Lele

Vishnu Bhaskar Lele met Sri Aurobindo in 1907, in Baroda. He was presented by His brother Barin, in a time When Sri Aurobindo was “groping for a way, without making any kind of sadhana, without making any effort Because He did not know what effort do, since everyone HAD failed” (On Himself, p. 77-8). They met in a private home and Sri Aurobindo Explained That first he was not interested in a practice of surrender, but to Obtain spiritual strength for His work. Lele replied with a sentence remained famous: That he said he would not be apologetic, since he was a poet.

In the days of withdrawal (ten) Realized what he later Aurobindo Called the “passive Brahman”, ie the “concrete consciousness of absolute calm and silence,” and this experience is for Several months Accompanied with a perception of the world as totally illusory, ie the reverse of what he sought.

“There was no ego, there was no real world – only When You Looked Through The Meaning of property, or related Sometimes he felt, That even in silence, with a world of empty forms, materialized shadows without true substance. There was not one , but not many, just absolutely That, featureless, without relations, well, indescribable, unthinkable, absolute, and yet supremely real and Solely real. […]

A real but something ineffable, some unique and supreme Reality, it Brought with it the negation of the Mind All That Can Be Stated as Being. We saw only a mass of cinematic forms insubstantial and empty of reality, the body continued to act, but only as an empty car, car. […]

At a first stage, the appearance of an illusory world Gave way to another, in Which the illusion is only a small surface phenomenon with immense Divine Reality behind it, a supreme Divine Reality in the heart of all things, ‘which at first HAD Seemed only shapes and shadows movie. And was this not as a return to Imprisonment in the senses, as a fall or a fall from supreme experience, but was rather a constant rise and expand the Truth That was the spirit saw the objects, not the senses, and Peace, Silence, Freedom always remained in the infinity, the world and all worlds Were just an episode in eternity without time constant of the Divine. “
(On Himself, p. 84-88)

This sense of unreality he remained for Several months, but Gradually disappeared, and “there was a return to participation in the world, something other than he resumes the dynamic, and spoke ACTED Through Him, but without any thought or personal initiative” (Ibid , p. 86)

At the end of January 1908 Sri Aurobindo left Bombay. Before leaving Lele, asked Him to give her guidance for future times and informed HIM HIM Within That mantra was born. Lele Began to give instructions, but then stopped and asked if he thought he Could Aurobindo Followed only by His inner guidance, The Same That HAD HIM Given the mantra. The answer is affirmative, then Lele advised to referrer from now on always the same: if he did know fully, he would not need anything else.

Shortly after, They met again in Calcutta. Lele asked HIM how to proceed sadhana, he continued the practice, and when to Aurobindo said no, That did not make a practice, but to follow Their inner guidance, Lele is envisaged That upset and continuing in this way the devil would have taken possession of HIM. Sri Aurobindo did not answer, but he thought he Within Himself That was sure to follow the Divine, not the devil. Thus ended His relationship with Lele, ‘which remained forever grateful However.

Sri Aurobindo wrote later experience with the Lele That was the first of four major projects on Which he founded His yoga. The second was Given To Him A Few months after the Alipore jail, When He Set The cosmic consciousness, the presence of the Divine in everything. The third and fourth embodiments, which effectively constitute the real heart of Purna Yoga, occurred in Subsequent years, to Pondichery: the realization of the dynamic of the Brahman and the Truth-Consciousness, or Supermind.

cf. P. Hees, “Sri Aurobindo, A Brief Biography”, Oxford University Press, New Delhi, pp.88-94

Molto di più ( gabbiano rivestito di cielo) – Much more (gull covered sky) – Assumptions of a song


Molto di più ( gabbiano rivestito di cielo)
– Ipotesi di una canzone

Dov’eri tutte le volte che ti cercavo?
Volevo un amico come te…
Tutte le lacrime che versavo.
Sola.
Nella mente te.

Ero una ragazzina, ti sognavo,
non ti conoscevo ancora
e tu non conoscevi me.

Ora tu corri sull’autostrada,
nascondi lo sguardo
dietro gli occhiali da sole
e ripensi a queste strane ore…
la tua vita è sempre una corsa,
sorridi di più ma…
mancava qualcosa,
non sapresti dire.

Adesso anche se provi a scacciarmi
Con una mano dai tuoi pensieri,
sai che…
non posso andare via,
sono parte di te.

Ecco ci siamo trovati
Dopo esserci a lungo cercati,
vite diverse e lontane
ma nella mente te,
nella mente me.
Fugaci contatti di questi
Mondi distanti che
Riempiono: minuti, ore, giornate,
il cuore.
Energie e speranze nuove.
Sincronia, lunghezza d’onda,
esperienza unica e rara che
regala luce e voglia di donare amore.

Un incontro strano,
forse casuale,
o un gioco del destino.
La tecnologia
Che regala antiche “sensazioni”
Di già vissuto.
Se mi domandi
Quando o dove
Potrei dire forse solo
Nella mia fantasia.
Ma tu sai quanto
In fondo reale per te sia.

Dentro te senti corde “vibrare”,
ricordi cancellati che tornano
a respirare
dopo lunghe attese.
Ora comprendi quale musica
Devi ascoltare,
quale ritmo seguire.
Solo quello che suggerisce
Il tuo cuore.

18.05.2001 Poetyca

Much more (gull covered sky)
– Assumptions of a song

Where were all the times you tried?
I wanted a friend like you …
All the tears that poured.
Alone.
In the mind you.

I was a kid, I dreamed,
did not know you yet
and you did not know me.

Now you run on the highway,
Hide gaze
behind sunglasses
and think about these strange hours …
your life is always a race
smile more, but …
something was missing,
wouldst not say.

Now even if you try to chase
With a hand from your thoughts,
you know …
I can not go,
are part of you.

Here we found
After we had long sought,
different lives and distant
but mind you,
in my mind.
Fleeting contacts of these
Distant worlds
Fill: minutes, hours, days,
heart.
Energy and new hopes.
Briefcase, wavelength,
experience unique and rare
gives light and wants to give love.

A strange encounter,
perhaps random
or a game of fate.
Technology
That gives the old “feelings”
Already lived.
If you ask me
When or where
I could say perhaps only
In my imagination.
But you know what
At the bottom is real for you.

Inside you hear strings “vibrate”
erased memories that come back
breathing
after long delays.
Now understand what music
You have to listen,
which follow the rhythm.
Only one that suggests
Your heart.

18.05.2001 Poetyca

Esprimere ciò che si cela dentro di noi


Jean Guitton (Saint-Etienne 1901 – Parigi 1999)

Filosofo francese. Allievo di Henri Bergson, docente prima a Digione poi alla Sorbona, nel 1961 divenne membro dell’Académie Française, che nel 1954 gli aveva conferito il Grand prix de littérature.

Considerato uno tra i più rappresentativi esponenti della cultura cattolica, fu il primo laico a partecipare, in veste di uditore, al concilio Vaticano II.

Per lui, il “problema di Gesu” aveva solo tre possibili soluzioni: o quell’ uomo non e’ mai esistito, oppure e’ esistito ma non era Dio, oppure era davvero Dio – fatto – uomo. Alla fine, Guitton concluse che delle tre ipotesi l’ unica veramente ragionevole e’ quella di fede. Ma a questa conclusione arrivo’ proprio dopo aver utilizzato tutti gli strumenti della critica e dell’ intelligenza.

Diceva: “La fede non ha paura dell’ intelligenza. La fede, anzi, e’ amica dell’ intelligenza”. E ancora: “Un po’ di cultura puo’ allontanare dal Cristo; ma molta cultura puo’ farlo riaccettare”. come se in Guitton siano convissuti, misteriosamente, il mistico e l’ intellettuale.

La sua produzione è vastissima: accanto ai saggi filosofici su Plotino, Agostino, Pascal, hanno grande importanza i testi di riflessione religiosa sulla Madonna (La Vierge Marie, 1949) e Gesù (Le problème de Jesus, 1953); da ricordare anche l’autobiografia, Il mio secolo, la mia vita (1988) e Dio e la scienza (1991), un saggio sui rapporti tra fede ed epistemologia

Esprimere ciò che si cela dentro di noi

Il fatto di scrivere obbliga ad esprimere ciò che si cela dentro di noi.
Ci permette di fare il punto, di orientarci.
Se la parola che viene pronunciata vi sostiene, la frase scritta vi sostiene ancor di più.
Scrivere vi dà inoltre la certezza che ciò che avete pensato si conserverà per voi e per gli altri. […]
Il fatto di scrivere altresì vi modera, ché il pensiero va troppo in fretta: va da un’estremità all’altra, saltando gli intervalli. […]
Oh! Com’è dolce aver una penna in mano e servirsi del potere magnetico dei punti!
Ci raccontiamo, ci ammaestriamo, ci ricordiamo, pronostichiamo e con assoluta libertà!
Pensare e operare avendo in mente la generazione futura,
eppure essere pronti a vivere ogni giorno senza timore e senza ansia:
questo è l’atteggiamento che praticamente ci è imposto e che non è facile,
benché necessario, mantenere coraggiosamente.

Jean Guitton

“.。☆。*。☆。”

Jean Guitton (Saint-Etienne 1901 – Paris 1999)

French philosopher. A student of Henri Bergson, the first teacher in Dijon and the Sorbonne, in 1961 became a member of the Académie Française, which in 1954 awarded him the Grand Prix de littérature.

Considered one of the most important representatives of the Catholic culture, was the first layman to take part, as a listener, the Second Vatican Council.

For him, the “problem of Jesus” had only three possible solutions: or that ‘man is not’ never existed, or e ‘but it was not God existed, or was it really God – that – man. In the end, he concluded that the three hypotheses Guitton ‘s only truly reasonable and’ that of faith. But arriving at this conclusion ‘right after using all the tools of criticism and’ intelligence.

He said: “Faith is not afraid of ‘intelligence. Faith, indeed, and’ friends of ‘intelligence’. And again: “A little ‘culture can’ away from Christ, but a lot of culture can ‘un-ban it.” Guitton Gathered as if they are, mysteriously, the mystic and ‘intellectual.

Its production is enormous: in addition to philosophical essays on Plotinus, Augustine, Pascal, the texts are of great importance to religious reflection on Madonna (La Vierge Marie, 1949) and Jesus (Le problème de Jesus, 1953); also remember the ‘ autobiography, My Century, my life (1988) and God and Science (1991), an essay on the relationship between faith and epistemology

To express what lies within us

The fact obliged to write to express what lies within us.
It allows us to take stock, to get our bearings.
If the word is pronounced supports you, supports you in writing the phrase even more.
Writing also gives you the certainty that what you thought you keep it for yourself and others. […]
The fact of writing it also moderates, because our thoughts go too quickly goes from one end to another, skipping intervals. […]
Oh! How sweet it is to have a pen in hand and use the magnetic power of points!
Tell us, teach us, we remember, and predicted with absolute freedom!
Think and operate the next generation in mind,
yet be ready to live each day without fear or anxiety:
This is the attitude that there is virtually compulsory, and it is not easy,
while necessary, to keep courage.

Jean Guitton

Rinnova – Renew


Rinnova

Rinnova
la tua forza
in parentesi
nuove
di vita
dove ipotesi
lontane
abbracciano
istanti mai vani
per essere adesso
quello che immaginavo

12.11.2016 Poetyca

Renew

Renew
your strength
in parentheses
new
living
where hypotheses
distant
embrace
moments ever rooms
for now
what I imagined

11/12/2016 Poetyca

Percorso – Path


🌸Percorso🌸

Sono sassi
nelle scarpe
a frenare
il passo

Mi fermo
ed ascolto
le sfumature
del silenzio

Li cerco
ancora
i barlumi
di vita

Scosto
il velo
e corro
scalza

27.11.2020 Poetyca
🌸🌿🌸#Poetycamente
🌸Path

They are stones
in shoes
to brake
the step

I stop myself
and listen
the nuances
of silence

I look for them
yet
the glimmers
of life

I Offset
the veil
and I run
barefoot

27.11.2020 Poetyca

The Faces The Marquee Club, London 7th December 1970


I Faces furono un gruppo rock and roll formato nel 1969 dai rimanenti componenti degli The Small Faces dopo che Steve Marriott lasciò il gruppo per formare gli Humble Pie.

Ron Wood (chitarra) e Rod Stewart (voce) (tutti e due provenienti dal The Jeff Beck Group) si unirono all’ex Small Faces Ronnie Lane (basso), Ian McLagan (tastiere) e Kenney Jones, (batteria) completarono la formazione. La loro carriera si svolse nei primi anni settanta, prima che Rod Stewart iniziasse la sua carriera solista e Ron Wood si unisse ai Rolling Stones nel 1975.

L’ultimo album Ooh La La, che esce nel 1973, ha in copertina una foto del noto attore italiano Ettore Petrolini.

https://it.wikipedia.org/wiki/Faces

The Faces are an English rock band formed in 1969 by members of the Small Faces after lead singer/guitarist Steve Marriott left that group to form Humble Pie. The remaining Small Faces—Ian McLagan (keyboards), Ronnie Lane (bass), and Kenney Jones (drums and percussion)—were joined by Ronnie Wood (guitar) and Rod Stewart (lead vocals), both from the Jeff Beck Group, and the new line-up was renamed the Faces.

https://en.wikipedia.org/wiki/The_Faces