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
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