tag:blogger.com,1999:blog-18585831779752553002024-03-18T23:17:58.867-07:00Dans le sillage d'AdvayavajraCe blog a pour but de présenter des traductions de textes et des réflexions sur le bouddhisme indo-tibétain et notamment sur les enseignements qui se rapportent au système de la Mahāmudrā tel qu'il avait été conçu par le maître indien Advayavajra/Maitrīgupta/Maitrīpa (1007-1078) et leur propagation par des maîtres tibétains comme Gampopa (1079-1135) et ses successeurs.Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.comBlogger1339125tag:blogger.com,1999:blog-1858583177975255300.post-31307066526414836392024-03-17T01:18:00.000-07:002024-03-17T05:18:08.232-07:00Eric Voegelin on “Gnosticism”<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipnGiCZktKhdo4hqWjW2N8OMJf_uoCkMm-IEYXB1xuu0-F_2QQUfJAFQQUZbnzPQB8lVhqyGj-EdGyXglA7I2-3IG4uVfIQ1bhMi2aSRTYHD4tFCtIir-QMLQg3doX43RqsFDM0KyExULjyC8x_FiLPhGA6ZtjvxxQlcKsRsY9MeMf1ynUDe4bufaE-Tg/s660/eric-voegelin-660x372.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="372" data-original-width="660" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipnGiCZktKhdo4hqWjW2N8OMJf_uoCkMm-IEYXB1xuu0-F_2QQUfJAFQQUZbnzPQB8lVhqyGj-EdGyXglA7I2-3IG4uVfIQ1bhMi2aSRTYHD4tFCtIir-QMLQg3doX43RqsFDM0KyExULjyC8x_FiLPhGA6ZtjvxxQlcKsRsY9MeMf1ynUDe4bufaE-Tg/w400-h225/eric-voegelin-660x372.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://en.wikipedia.org/wiki/Eric_Voegelin" target="_blank">Eric Voegelin</a></span></td></tr></tbody></table><br />From: <i><a href="https://archive.org/details/science-politics-and-gnosticism">Science</a><a href="https://archive.org/details/science-politics-and-gnosticism">, </a><a href="https://archive.org/details/science-politics-and-gnosticism">Politics</a><a href="https://archive.org/details/science-politics-and-gnosticism"> </a><a href="https://archive.org/details/science-politics-and-gnosticism">and</a><a href="https://archive.org/details/science-politics-and-gnosticism"> </a><a href="https://archive.org/details/science-politics-and-gnosticism">Gnosticism</a><a href="https://archive.org/details/science-politics-and-gnosticism">: </a><a href="https://archive.org/details/science-politics-and-gnosticism">Two</a><a href="https://archive.org/details/science-politics-and-gnosticism"> </a><a href="https://archive.org/details/science-politics-and-gnosticism">Essays</a></i> (1968)<br /><i><blockquote>“In these essays, Voegelin contends that certain modern movements, including positivism, Hegelianism, Marxism, and the "God is dead" school, are variants of the gnostic tradition he identified in his classic work The New Science of Politics. Voegelin attempts to resolve the intellectual confusion that has resulted from the dominance of gnostic thought by clarifying the distinction between political gnosticism and the philosophy of politics.”</blockquote></i>For a totally different opinion on the political role of “Gnosticism” see Pacôme Thiellement's <i><a href="https://www.puf.com/la-victoire-des-sans-roi">La</a><a href="https://www.puf.com/la-victoire-des-sans-roi"> </a><a href="https://www.puf.com/la-victoire-des-sans-roi">victoire</a><a href="https://www.puf.com/la-victoire-des-sans-roi"> </a><a href="https://www.puf.com/la-victoire-des-sans-roi">des</a><a href="https://www.puf.com/la-victoire-des-sans-roi"> </a><a href="https://www.puf.com/la-victoire-des-sans-roi">Sans</a><a href="https://www.puf.com/la-victoire-des-sans-roi"> </a><a href="https://www.puf.com/la-victoire-des-sans-roi">Roi</a></i> (PUF, 2017) or his video series <i><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">L</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">'</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">empire</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg"> </a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">n</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">'</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">a</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg"> </a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">jamais</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg"> </a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">pris</a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg"> </a><a href="https://www.youtube.com/watch?v=fW3DbKYSkpg">fin</a></i>. <br /><br />The before-last paragraph could without difficulty be applied to esoteric Buddhism, that ended up creating its own “empire” (“<i><a href="https://hridayartha.blogspot.com/2014/02/des-refugies-nostalgiques.html">the</a><a href="https://hridayartha.blogspot.com/2014/02/des-refugies-nostalgiques.html"> </a><a href="https://hridayartha.blogspot.com/2014/02/des-refugies-nostalgiques.html">Tantric</a><a href="https://hridayartha.blogspot.com/2014/02/des-refugies-nostalgiques.html"> </a><a href="https://hridayartha.blogspot.com/2014/02/des-refugies-nostalgiques.html">bloc</a></i>”).<br /><blockquote>“<i>And now a word on gnosticism itself—its origins and some of its essential characteristics. <br /><br />For the cosmological civilizations of Mesopotamia, Syria, and Egypt, as well as for the peoples of the Mediterranean, the seventh century before Christ inaugurates the age of ecumenical empires. The Persian Empire is followed by the conquests of Alexander, the Diadochian empires, the expansion of the Roman Empire, and the creation of the Parthian and Sassanian empires. The collapse of the ancient empires of the East, the loss of independence for Israel and the Hellenic and Phoenician city-states, the population shifts, the deportations and enslavements, and the interpenetration of cultures reduce men who exercise no control over the proceedings of history to an extreme state of forlornness in the turmoil of the world, of intellectual disorientation, of material and spiritual insecurity. The loss of meaning that results from the breakdown of institutions, civilizations, and ethnic cohesion evokes attempts to regain an understanding of the meaning of human existence in the given conditions of the world. Among these efforts, which vary widely in depth of insight and substantive truth, are to be found: the Stoic reinterpretation of man (to whom the polis had become meaningless) as the polites (citizen) of the cosmos, the Polybian vision of a pragmatic ecumene destined to be created by Rome, the mystery religions, the Heliopolitan slave cults, Hebrew apocalyptic, Christianity, and Manichaeism. And in this sequence, as one of the most grandiose of the new formulations of the meaning of existence, belongs gnosticism. <br /><br />Of the profusion of gnostic experiences and symbolic expressions, one feature may be singled out as the central element in this varied and extensive creation of meaning: the experience of the world as an alien place into which man has strayed and from which he must find his way back home to the other world of his origin. “Who has cast me into the suffering of this world?” asks the “Great Life” of the gnostic texts, which is also the “first, alien Life from the worlds of light.” It is an alien in this world and this world is alien to it. <br /><br />“This world was not made according to the desire of the Life.” “Not by the will of the Great Life art thou come hither.” Therefore the question, “Who conveyed me into the evil darkness?” and the entreaty, “Deliver us from the darkness of this world into which we are flung.” The world is no longer the well-ordered, the cosmos, in which Hellenic man felt at home; nor is it the Judaeo-Christian world that God created and found good. Gnostic man no longer wishes to perceive in admiration the intrinsic order of the cosmos. For him the world has become a prison from which he wants to escape: “The wretched soul has strayed into a labyrinth of torment and wanders around without a way out.... It seeks to escape from the bitter chaos, but knows not how to get out.” Therefore the confused, plaintive question asked of the Great Life, “Why didst thou create this world, why didst thou order the tribes here from thy midst?” From this attitude springs the programmatic formula of gnosticism, which we became, of where we were and whereinto we have been flung, of whereto we are hastening and wherefrom we are redeemed, of what birth is and what rebirth.” The great speculative mythopoems of gnosticism revolve around the questions of origin, the condition of having-been-flung, escape from the world, and the means of deliverance. <br /><br />In the quoted texts the reader will have recognized Hegel’s alienated spirit and Heidegger’s flungness (Geworfenheit) of human existence. This similarity in symbolic expression results from a homogeneity in experience of the world. And the homogeneity goes beyond the experience of the world to the image of man and salvation with which both the modern and the ancient gnostics respond to the condition of “flungness” in the alien world. <br /><br />If man is to be delivered from the world, the possibility of deliverance must first be established in the order of being. In the ontology of ancient gnosticism this is accomplished through faith in the “alien,” “hidden” God who comes to man’s aid, sends him his messengers, and shows him the way out of the prison of the evil God of this world (be he Zeus or Yahweh or one of the other ancient father gods). In modern gnosticism it is accomplished through the assumption of an absolute spirit which in the dialectical unfolding of consciousness proceeds from alienation to consciousness of itself; or through the assumption of a dialectical-material process of nature which in its course leads from the alienation resulting from private property and belief in God to the freedom of a fully human existence; or through the assumption of a will of nature which transforms man into superman. <br /><br />Within the ontic possibility, however, gnostic man must carry on the work of salvation himself. Now, through his psyche (“soul”) he belongs to the order, the nomos, of the world; what impels him toward deliverance is the pneuma (“spirit”). The labor of salvation, therefore, entails the dissolution of the worldly constitution of the psyche and at the same time the gathering and freeing of the powers of the pneuma. However the phases of salvation are represented in the different sects and systems—and they vary from magic practices to mystic ecstasies, from libertinism through indifferentism to the world to the strictest asceticism—the aim always is destruction of the old world and passage to the new. The instrument of salvation is gnosis itself—knowledge. Since according to the gnostic ontology entanglement with the world is brought about by agnoia, ignorance, the soul will be able to disentangle itself through knowledge of its true life and its condition of alienness in this world. As the knowledge of falling captive to the world, gnosis is at the same time the means of escaping it. Thus, Irenaeus recounts the meaning that gnosis had for the Valentinians: Perfect salvation consists in the cognition, as such, of the Ineffable Greatness. For since sin and affliction resulted from ignorance (agnoia), this whole system originating in ignorance is dissolved through <a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html" target="_blank">knowledge </a>(gnosis). Hence, gnosis is the salvation of the inner man. . . . Gnosis redeems the inner, pneumatic man; he finds his satisfaction in the knowledge of the Whole. And this is the true salvation.<br /><br />This will have to suffice by way of clarification, save for one word of caution. Self-salvation through knowledge has its own magic, and this magic is not harmless. The structure of the order of being will not change because one finds it defective and runs away from it. The attempt at world destruction will not destroy the world, but will only increase the disorder in society. The gnostic’s flight from a truly dreadful, confusing, and oppressive state of the world is understandable. But the order of the ancient world was renewed by that movement which strove through loving action to revive the practice of the “serious play” (to use Plato’s expression) —that is, by Christianity.</i>” </blockquote><br /><br /> <br /><br /> <br /><br /> <br /><br /> <br /><br /> <br /><br /> <div id="gtx-trans" style="left: 530px; position: absolute; top: 427.6px;"><div class="gtx-trans-icon"></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-13103179061558753442024-03-16T06:26:00.000-07:002024-03-16T23:11:52.774-07:00Vases, fibres optiques, véhicules célestes et autres objets volants<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh01rpYIbKdO60UgqEvJopJT4VizdhozbdNfPxE4v0d-voW92rhAUrTuoCCzVmDDmK8lo_LJMrp-yX5GRs_0eTH9IEpD0t8mrB2YPxsQbWSz1Mstr6R6pFrU37WPCwO0sIfGDH_fhnkEqeSeFr2xrasiKwVTOqdccG31e3hpnOys7hHiKOEH-AMC4LCYA8/s1016/resized-Experience-Space-as-a-Virtual-Reality-Astronaut-e1531317001372.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="627" data-original-width="1016" height="394" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh01rpYIbKdO60UgqEvJopJT4VizdhozbdNfPxE4v0d-voW92rhAUrTuoCCzVmDDmK8lo_LJMrp-yX5GRs_0eTH9IEpD0t8mrB2YPxsQbWSz1Mstr6R6pFrU37WPCwO0sIfGDH_fhnkEqeSeFr2xrasiKwVTOqdccG31e3hpnOys7hHiKOEH-AMC4LCYA8/w640-h394/resized-Experience-Space-as-a-Virtual-Reality-Astronaut-e1531317001372.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://hridayartha.blogspot.com/2016/02/realite-etou-ideologie.html" target="_blank">Mondes imaginaires, mondes imaginaux</a> (<a href="https://arpost.co/2018/07/18/experience-space-as-a-virtual-reality-astronaut/" target="_blank">photo AR Post</a>)</span></td></tr></tbody></table><blockquote>"<i>Xénophane et les éléates avant lui, ne voyait que l’Un dans le Tout, la totalité de la Nature. Parménide d'Élée (VI-Ve siècle av. J.-C.), élève de Xénophane, serait, selon Diogène Laërce, le premier à déclarer que la Terre est de forme sphérique. Il affirma aussi qu’il existe deux éléments, le feu et la terre[1], « le premier investi de la fonction de démiurge, le second de celle de matière. » Selon Alexandre d’Aphrodise, « [Parménide] admet que l'univers est un, inengendré, sphérique » et pour expliquer la génération des phénomènes « il prend deux principes, le feu et la terre, celle-ci comme matière, celui-là comme cause et comme agent</i>."<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn1">[1]</a></blockquote>Aristote remarque qu’Empédocle fut le premier à parler des <a href="https://hridayartha.blogspot.com/2013/05/improvisations-archeologiques-autour.html" target="_blank">quatre éléments</a>, mais qu’il s’en servait comme s’ils étaient seulement deux : le feu d’une part, et « <i>opposés à lui et constituant comme une nature unique, la terre, l’air et l’eau</i>. » (Aristote, <i>Métaphysique</i>, A, IV, 985 a 21<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn2">[2]</a>). Quand on parle de deux éléments, on les classe en l’humide et le sec, ou le chaud et le froid<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn3">[3]</a>. Le feu (chaud) peut s’allier à l’air (sec) pour former le “<i>pneuma</i>” le souffle chaud de la vie. La terre (froid, sec) peut s’allier avec l’eau (humide) pour former la boue, l’argile, la matière. Le pneuma (feu, air) est “<i>investi de la fonction de <a href="https://hridayartha.blogspot.com/2024/03/before-gods-and-their-human-laborers.html" target="_blank">démiurge</a></i>”, et la terre “<i>de celle de matière</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn4">[4]</a>. L’air chaud monte et est en haut, la terre froide et humide en bas. L’air chaud mobile est actif et la terre froide et humide passive. Les éléments peuvent être rassemblés en un <i><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">Un</a></i>, ou être dissociés à partir d’un <i>Un</i>, par l’action de l’Amitié et la Haine<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn5">[5]</a>. Attraction et répulsion. <br /><br />L’air chaud (pneuma) tend naturellement à <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">“monter” vers “l’Un”</a>, au-delà des sept sphères, la huitième et la neuvième. Le pneuma “aime” l’Un<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn6">[6]</a>. La terre humide et lourde… penche plutôt vers le bas, elle “ressent” naturellement “de la répulsion” pour l’Un. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhs_Cg0maZQT8F5yXGveOCvXJHqL_2nWCrRCJtAQnZpVbUEstUgKXxbNxxbJ11gcx7O7wIeIuaUUxB8Ovuab4tw7dBOLPN4666X9_nubwZdkzpJ2vMQNIOvtOxKsbINxRZVdOsAaN7NJs66H49JoEroIdjQux2FiSMhFopd8mhMbOATeDq97RhzbehnM7k/s911/vase%20fun%C3%A9raire%20Saint%20Pierre%20Marseille.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="911" data-original-width="363" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhs_Cg0maZQT8F5yXGveOCvXJHqL_2nWCrRCJtAQnZpVbUEstUgKXxbNxxbJ11gcx7O7wIeIuaUUxB8Ovuab4tw7dBOLPN4666X9_nubwZdkzpJ2vMQNIOvtOxKsbINxRZVdOsAaN7NJs66H49JoEroIdjQux2FiSMhFopd8mhMbOATeDq97RhzbehnM7k/w160-h400/vase%20fun%C3%A9raire%20Saint%20Pierre%20Marseille.jpg" width="160" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Vase "âme" avec flamme, <br />Cimetière St Pierre, Marseille</span></td></tr></tbody></table><br />Dans une conception cosmique religieuse, le feu (céleste) est souvent associé avec le démiurge, et le monde intelligible dont est issu celui-ci. Et la terre humide froide et lourde, avec la matière, qui quand elle reçoit l’air chaud du démiurge devient le monde sensible. L'intelligible, qui est tout léger et “immatériel”, est en haut, et le sensible, lourd, figé, en bas. Les humains sont vivants et intelligents à cause du souffle chaud (pneuma) qui leur a été insufflé par le démiurge. Les animaux n’ont qu’une <i>âme végétative et sensitive</i>, les humains ont en plus une <i>âme intellectuelle</i>, qui constitue leur <a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">lien</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">avec</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">le</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">monde</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">intelligible</a>. La <a href="https://www.herts.ac.uk/link/volume-1-issue-1/our-body-and-mind-are-one">dualité</a><a href="https://www.herts.ac.uk/link/volume-1-issue-1/our-body-and-mind-are-one"> </a><a href="https://www.herts.ac.uk/link/volume-1-issue-1/our-body-and-mind-are-one">intelligible</a><a href="https://www.herts.ac.uk/link/volume-1-issue-1/our-body-and-mind-are-one">-</a><a href="https://www.herts.ac.uk/link/volume-1-issue-1/our-body-and-mind-are-one">sensible</a> est dépassée, mais peut encore être philosophique sans être religieuse. “L’âme” qui compte réellement est “<i>l’âme intellectuelle</i>”. L’animal n’est pas à “<i>l’image de Dieu</i>” et n’a pas d’âme intellectuelle, pas de ligne directe avec le Logos. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-YVw7IvO5TVDG-TGdgUY1eEJF_-HVs36PqYCTl-7DIaXdOgiQ1qy4jRT9y1VGGaa9LFyJq3rd8BThv5POkPUTNcPXk8zVv1yBo-cT2Z7vkd2x8a0hcBMp-iU2DP8EzawixenWMaAG4rQKvWrZvU-O3Vz3cdQqUzFRzNzazg41IlXBP65SQFRozLIhksk/s3075/Ange%20de%20la%20r%C3%A9surrection%20Marseille.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3075" data-original-width="2135" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-YVw7IvO5TVDG-TGdgUY1eEJF_-HVs36PqYCTl-7DIaXdOgiQ1qy4jRT9y1VGGaa9LFyJq3rd8BThv5POkPUTNcPXk8zVv1yBo-cT2Z7vkd2x8a0hcBMp-iU2DP8EzawixenWMaAG4rQKvWrZvU-O3Vz3cdQqUzFRzNzazg41IlXBP65SQFRozLIhksk/w444-h640/Ange%20de%20la%20r%C3%A9surrection%20Marseille.jpg" width="444" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Ange de la résurrection avec trompette. St. Pierre Marseille<br />Tout en haut le vase "âme" avec flamme, attendant le jugement dernier. </span></td></tr></tbody></table><br />Il y avait donc dans l’antiquité une <a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">“</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">âme</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">supérieure</a><a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html">”</a> (flammée) et une “âme inférieure”. L’âme supérieure “aime” naturellement l’intelligible et l’Un. L’âme inférieure, c’est l’âme végétative et sensitive, que l’homme partage avec les animaux, et qui est constituée des quatre éléments. Durant la vie, l’âme supérieure et l’âme inférieure forment un ensemble, mais que se passe-t-il à la mort ? Les opinions divergent. Seule la partie de l’âme (feu et air) qui est compatible avec l’intelligible peut rejoindre le monde intelligible, et éventuellement poursuivre son ascension, “le reste” retournant aux quatre éléments. Ou, quand on croit en la résurrection du corps, c’est l’ensemble qui “resurgira” dans un habit céleste, quand l’ange de la résurrection sonnera sa trompette. Cet “ensemble” peut former comme un “<i>petit corps organique et indestructible</i>” au sein du corps grossier constitué des quatre éléments, et qui retrouve une liberté relative après la mort du dernier.<br /><blockquote>“<i>Si l‘ on veut bien admettre cette supposition unique, l‘ on aura le fondement physique d‘un état futur réservé aux animaux. Le petit corps organique et indestructible, vrai siège de l‘ame, et logé dès le commencement dans le corps grossier et destructible , conservera l‘animal et la personnalité de l‘animal</i>.” <br /> <br /> “<i>Il est donc possible que l‘ animal se conserve dans ce petit corps indestructible auquel l‘ame demeure unie après la mort. Les différentes liaisons qu‘ il soutenoit avec le corps grossier, et en vertu desquelles il recevoit les impressions du dehors, produisoient dans les fibres qui sont le siège de la mémoire , des déterminations durables, et ces déterminations constituent le fondement physique de la personnalité de l‘animal. C‘ est par elles, que l‘état futur conservera plus ou moins de liaisons avec l‘état passé , et que l‘animal pourra sentir l'accroîssement de son bonheur ou de sa perfection</i>.” (<i><a href="https://merke.ch/biografien-biologen/charles-bonnet/bonnet-la-palingenesie-philosophique/#CHAP_5">La</a><a href="https://merke.ch/biografien-biologen/charles-bonnet/bonnet-la-palingenesie-philosophique/#CHAP_5"> </a><a href="https://merke.ch/biografien-biologen/charles-bonnet/bonnet-la-palingenesie-philosophique/#CHAP_5">palingénésie</a></i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn7">[7]</a><a href="https://merke.ch/biografien-biologen/charles-bonnet/bonnet-la-palingenesie-philosophique/#CHAP_5"> </a><a href="https://merke.ch/biografien-biologen/charles-bonnet/bonnet-la-palingenesie-philosophique/#CHAP_5">philosophique</a>, <a href="https://fr.wikipedia.org/wiki/Charles_Bonnet_(naturaliste)">Charles</a><a href="https://fr.wikipedia.org/wiki/Charles_Bonnet_(naturaliste)"> </a><a href="https://fr.wikipedia.org/wiki/Charles_Bonnet_(naturaliste)">Bonnet</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn8">[8]</a> (1720-1793, connu du <a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet">syndrome</a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet"> </a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet">de</a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet"> </a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet">Charles</a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet"> </a><a href="https://fr.wikipedia.org/wiki/Syndrome_de_Charles_Bonnet">Bonnet</a>). </blockquote>D’autres, et pas des moindres, ont eu des pensées similaires longtemps avant Charles Bonnet… “<i>Animal</i>” a ici d’ailleurs le sens de l’être <i>animé </i>(par le “<i>premier moteur immobile</i>”). On retrouve l’idée d’un contenant de “l’âme” dans les pratiques du bouddhisme tibétain ésotérique qui sont associées au<a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html"> “</a><i><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">transfert</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html"> </a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">de</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html"> </a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">la</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html"> </a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">conscience</a></i><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">” (<i>‘</i></a><i><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">pho</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html"> </a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">ba</a></i><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">)</a> au moment de la mort. Il arrive alors que l'on parle d’un “<i>corps-vase</i>” (<i>bum sku</i>), visualisé<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn9">[9]</a>, à ne pas confondre avec le concept de “<i>corps-vase de jouvence</i>” (<i>gzhon nu bum sku</i>). Ce corps-vase au niveau du Coeur, contient le <i>bindu</i> blanc du père biologique, et le <i>bindu</i> rouge de la mère biologique, ainsi que la <i>divinité médiatrice</i> <a href="https://hridayartha.blogspot.com/2015/03/indispensable-pour-bien-vivre.html" target="_blank">auquel "l’âme" s'identifie</a>. Lors du transfert, les <i>bindus</i> se séparent, et la divinité-"âme" dans le corps-vase au Coeur est imaginée être emportée par un rayon de lumière, et propulsée par le <i>prāṇa</i> (air chaud) venant du bas, qui accompagne son mouvement ascensionnel le long du canal médian, jusqu’à la khecarī (<i>mkha' spyod ma</i>). Celle-ci emporte le couple divinité-"âme" vers le <a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html" target="_blank">domaine céleste <i>khecara</i></a> (<i>mkha' spyod</i>). La divinité médiatrice est dans ce cas comme “<i>le petit corps indestructible auquel l‘âme demeure unie</i>”, et qui sert à cette dernière de contenant/véhicule pendant son ascension. Il y a bien l’idée d’un transfert, d’un “objet” transféré (“âme”), et transporté, qui part d’un point Omega en bas, pour arriver au point Alpha tout en haut. Le tout évidemment scellé par la vacuité…<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn10">[10]</a> puisque la vacuité sert de contenant (“vase”) axiomatique bouddhiste pour toute manipulation (<i>upāya</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn11">[11]</a>. <br /><br />Au Coeur du corps physique, constitué des quatre éléments, qui sont comme des “<i>vases</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn12">[12]</a>, se trouve un <i>corps-vase</i>, telle une citadelle intérieure, dans lequel sont préservés les <i>bindus</i> blanc et rouge, et une sorte d’ “<i>âme</i>”, qui est comme un fragment, le contenant ou le médium du Logos, qui la lie au Logos universel. Le corps-vase préserve cette part intelligible du sensible, dans lequel elle est temporairement enfouie. Mais en même temps, cette “âme” est aussi accompagnée, d’une sorte de “mémoire” ou “base de données” sensorielles, psychiques, émotionnelles, etc. (“<i>karma</i>”), qui déterminent son “<i>état futur</i>”. Elle est lestée par ce fardeau qui empêche son ascension jusqu’à tout en haut, et qu’elle doit donc d’abord déposer (<i><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html">Dialogue</a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html">du</a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html">Porteur</a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html">de</a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/non-soi-et-desappropriation.html">fardeau</a></i> (P. <i>bhāra-sutta</i>, Saṃyutta III, p. 25)). Dans le bouddhisme pāli, il n’y a <a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html">pas</a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html"> </a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html">de</a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html"> </a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html">destination</a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html"> </a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html">finale</a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html"> </a><a href="https://hridayartha.blogspot.com/2015/04/lanalyse-des-elements-ou-la.html">déterminée</a> pour autant, mais dans le bouddhisme mahāyāna ésotérique, les véhicules célestes et les terres pures foisonnent. <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMlXPJ28XXwIDVPPc2DAN6b3TeFe_5KLf5ioHWXiqun9R7E-KziNk4CdNOadFiceCtarXJc_MFDQUEd8haB3dlSHt8PVm7_dJ6GxJkES-8J7U4HnyIjz4_2uz0Zb0sL6ewYc1wsw_SkOAPgPfdo_WdW3Gnka1loFul6MMk0CINuzDqfEnI2F1-2PXECcE/s1080/fibre-optique2-1080x675.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="675" data-original-width="1080" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMlXPJ28XXwIDVPPc2DAN6b3TeFe_5KLf5ioHWXiqun9R7E-KziNk4CdNOadFiceCtarXJc_MFDQUEd8haB3dlSHt8PVm7_dJ6GxJkES-8J7U4HnyIjz4_2uz0Zb0sL6ewYc1wsw_SkOAPgPfdo_WdW3Gnka1loFul6MMk0CINuzDqfEnI2F1-2PXECcE/s320/fibre-optique2-1080x675.jpg" width="320" /></a></div><br />Cela est rendu possible non par la vacuité, mais par la “<a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">Lumière</a>” ou “<a href="https://hridayartha.blogspot.com/2023/11/interesting-discussions-on-buddha.html" target="_blank">Radiance</a>” inhérente dans la <i>tathāgata-garbha</i>, le germe ou l’embryon du <i>tathāgata</i>. Cette “Lumière” n’est pas ici la simple faculté de “luminosité” naturelle de l’esprit, toujours active et capable de tout imaginer. Elle est plutôt conçue comme une Lumière “divine” dans le bouddhisme ésotérique du Tibet au XIVème siècle, et notamment dans le bouddhisme “<i>funéraire</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn13">[13]</a> de l’école Nyingmapa. Comme l’explique David Germano, il y a des visions (post-mortem ou autres), qui sont le résultat “<i>d'efforts contemplatifs ardus</i>” de la pratique de la phase de génération (<i>bskyed rim</i>). Mais il y en a d’autres, qui sont “<i>une efflorescence naturelle de la nature de bouddha interne</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn14">[14]</a>, ou “<i>l'illumination interne de la nature de bouddha qui brille extérieurement dans les visions post-mortem</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn15">[15]</a>. C’est “l’âme” qui en tant que borne du Logos universel illumine “l’extérieur” non par “<i>les apparences déformées ('khrul snang)</i>” par le sensible, mais par des visions réelles, des épiphanies du monde intelligible. Des terres pures et des divinités, des <i>ḍākinī</i>, des <i>khecarī</i>, des anges, des âmes bienheureuses…. Ce n’est plus du bouddhisme, mais de <a href="https://hridayartha.blogspot.com/2014/11/theorie-orientale-de-lillumination.html">l</a><a href="https://hridayartha.blogspot.com/2014/11/theorie-orientale-de-lillumination.html">’</a><a href="https://hridayartha.blogspot.com/2014/11/theorie-orientale-de-lillumination.html">illumination</a> et de l’<a href="https://hridayartha.blogspot.com/2018/11/esoterisme-illuminisme-et-mysticisme.html">illuminisme</a>. Ce n’est pas la <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">humaine</a>, mais <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">la</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">divine</a> par <i>tathāgata-garbha</i> interposé. Dans ce “<i>bouddhisme funéraire</i>”, le <i>tathāgata-garbha</i> est la borne du Logos/Noûs, capable de produire les épiphanies du monde intelligible, à l’aide de <a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html"><i>Lampes</i></a><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html"> (</a><i><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html">sgron</a><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html">ma</a><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html">)</a></i> permettant la “<i>transcendance directe</i>” (<i>thod rgal</i>). Imaginez une sorte de réseau de fibre optique de bout en bout (FttH)...<br /><blockquote>“ <i>Ce processus unique d'efflorescence spontanée de bouddhas à partir d'un intérieur caché se retrouve, comme spécifié ci-dessus, non seulement dans les visions post-mortem, mais aussi dans le processus contemplatif central de transcendance directe [thod rgal], le processus cosmogonique connu sous le nom de “Epiphanies de la Base<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn16">[16]</a>” [gzhi snang], et le processus de manifestations ou d'expositions d'un bouddha. Ce processus unique, présent dans quatre contextes différents, constitue la nouvelle base visionnaire de l'Essence Perlée [snying thig] sous tous ses aspects : contemplatif, philosophique, psychologique, cosmogonique, etc</i>. <br /><br /><i>Il a des racines distinctes et variées dans le bouddhisme indien, et chacun de ses quatre contextes doit être étudié individuellement quant à d'éventuels développements distincts - en particulier en relation avec la mort - avant leur unification au sein de l'Essence Perlée [snying thig]. En d'autres termes, quelle est l'histoire d'un tel processus dans la description de la cosmogonie, de la contemplation, de la mort et des bouddhas ? Il est clair que le processus lui-même a ses racines les plus anciennes dans la description d'un bouddha qui déploie des réseaux infinis de terres pures et de multiples corps divins à partir de sa propre expérience de l'illumination. Ce processus a ensuite été intériorisé - au moins implicitement - par la notion de nature de bouddha [tathāgatagarbha], une notion qui a été radicalisée et élaborée de manière contemplative avec l'essor beaucoup plus tardif des pratiques du corps subtil dans le tantra bouddhiste</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftn17">[17]</a>”</blockquote>Le processus de la mort, comme d’ailleurs celui du sommeil et de la contemplation, passe dans le Yoga ésotérique, par des dissolutions progressives (émanation rétrograde) des “vases” d'éléments, etc., façon poupées russes. Du plus grossier vers le plus subtil, mais où le plus subtil est en quelque sorte le “contenant” du plus grossier. L’intelligible est aussi vaste que l’espace, tout en étant aussi petit que <i>l’essence perlée</i>. Tout comme le <a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto">Point</a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto"> </a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto">de</a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto"> </a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto">Terminaison</a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto"> </a><a href="https://www.iptis.fr/le-dictionnaire-de-la-fibre-optique#pto">Optique</a> (PTO) donne accès à tous les mondes du <a href="https://fr.wikipedia.org/wiki/M%C3%A9tavers">Métavers</a>, et à la naissance dans une <a href="https://fr.wikipedia.org/wiki/Second_Life">Deuxième</a><a href="https://fr.wikipedia.org/wiki/Second_Life"> </a><a href="https://fr.wikipedia.org/wiki/Second_Life">vie</a>.<div><blockquote>"<i>Il y a plusieurs demeures dans la maison de mon Père. Si cela n'était pas, je vous l'aurais dit. Je vais vous préparer une place</i>". (Jean 14:2)</blockquote><div><div style="text-align: left;">Sans lumière, pas d'image. Sans images, pas d'idéologie. <a href="https://hridayartha.blogspot.com/2020/06/les-virus-ideologiques-se-transmettent.html" target="_blank">Sans idéologie</a>, pas de <a href="https://hridayartha.blogspot.com/2012/03/la-vision-et-les-vues.html" target="_blank">visions</a>. Pas de vision, pas de contemplation.</div><div style="text-align: left;"><br /></div><div>Nagarjuna écrit dans les <i>Stances du milieu par excellence: (Madhyamaka-kārikās)</i>, traduit par Guy Bugault (chapitre 3) :</div><div><br /></div><div style="text-align: left;">" <i>En fait, la vision ne se voit point soi-même. Ce qui ne se voit point soi-même, comment verra-t-il les autres</i> ?" (3.2) " <i>La vision ne voit pas, l'absence de vision non plus. Quant au sujet voyant, on répétera pour lui ce qui a été expliqué pour la vision. </i>(3.5)<i>" et "Solidaire ou non de la vision, le sujet voyant n'existe pas. S'il n'y a personne pour voir, comment pourrait-il y avoir visible et vision.</i>" (3.6) </div><div style="text-align: center;"><br /></div><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1wdQ6IDuTToyncGhfsPF48KkMi6U_1qKkk5-YbBTBezzg-C4BJYmHegJCUso2zZDNooZ20PnKTGKb1PpIiI2fXs4a-gW0Ohfq1qtfV6ipKsV95z1QX1kikD0ygWMARfOiQ2BVusOrwCj0UuVNUELPIXkDbGz-8xZKDAH1nTpHRfUMECYVRT_sfSBPkLw/s1559/Visual%20Poems%20with%20Language%20is%20a%20Virus.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="946" data-original-width="1559" height="243" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1wdQ6IDuTToyncGhfsPF48KkMi6U_1qKkk5-YbBTBezzg-C4BJYmHegJCUso2zZDNooZ20PnKTGKb1PpIiI2fXs4a-gW0Ohfq1qtfV6ipKsV95z1QX1kikD0ygWMARfOiQ2BVusOrwCj0UuVNUELPIXkDbGz-8xZKDAH1nTpHRfUMECYVRT_sfSBPkLw/w400-h243/Visual%20Poems%20with%20Language%20is%20a%20Virus.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Visual Poems with Language Is a Virus, <a href="https://www.youtube.com/watch?v=I9OhFXB2VMY" target="_blank">MrLhewett</a></span></td></tr></tbody></table><br />***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref1">[1]</a> <i>Les écoles présocratiques</i>, édition établie par Jean-Paul Dumont, Gallimard, Folio essais (1988), p. 326 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref2">[2]</a> “<i>Ce qui est à l'honneur d'Empédocle, c'est que, parmi tous ses devanciers, il est le premier qui ait introduit la cause motrice dans les recherches philosophiques, bien qu'en la divisant en deux, puisqu'il n'assigne pas une cause unique au mouvement, et qu'il le fait venir de deux causes contraires l'une à l'autre. Il faut lui rendre encore cette autre justice que c'est lui qui le premier fixa à quatre le nombre des éléments, considérés au point de vue de la matière; mais il faut aussi reconnaître qu'il n'emploie pas toujours ces quatre éléments, et qu'il les réduit d'ordinaire à deux, [985b] en considérant le feu isolément, et en lui opposant les trois autres, la terre, l'air et l'eau, qu'il réunit en une seule nature. C'est ce dont on peut s'assurer en consultant ses vers. Voilà donc, encore une fois, comment Empédocle a envisagé les principes et à quel nombre il les a portés</i>.” Traduction : <a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">B</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">arthélemy</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm"> </a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">S</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">aint</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">-</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">H</a><a href="https://remacle.org/bloodwolf/philosophes/Aristote/metaphysique1.htm">ilaire</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref3">[3]</a> <i>Les écoles présocratiques</i>, p. 145-146<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref4">[4]</a> Parménide, Cité par Diogène Laërce, <i>Vies et opinions des philosophes illustres</i>, IX, 22. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref5">[5]</a> Simplicius,<i> Les écoles présocratiques</i>, p. 145 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref6">[6]</a> “<i>L’Âme se meut autour de Dieu, l’embrasse (ἀμφαγαπάζεται) et s’y attache de toutes ses forces : car toutes choses dépendent de ce principe[2] (ἐξήρτηται αὐτοῦ πάντα)... Tout astre, en quelque endroit qu’il se trouve, est transporté de joie (ἀγάλλεται) en embrassant Dieu ; ce n’est point par raison, mais par une nécessité naturelle</i>.” Ennéade II, livre ii : <i><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">Du</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes"> </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">Mouvement</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes"> </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">du</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes"> </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">ciel</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">, </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">Notes</a></i><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">, </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">traduction</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes"> </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">de</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes"> </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">M</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">. </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">N</a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">. </a><a href="https://fr.wikisource.org/wiki/Enn%C3%A9ades_(trad._Bouillet)/II/Livre_2/Notes">Bouillet</a>. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref7">[7]</a> Retour à la vie, renaissance qui est en même temps une régénération. <a href="http://stella.atilf.fr/Dendien/scripts/tlfiv5/advanced.exe?8;s=1621070700;">Atilf</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref8">[8]</a> “[ ] <i>son œuvre la plus ambitieuse est sans doute sa Palingénésie philosophique (1769) dans laquelle il poursuit le développement de son système leibnizien. Il y défend l'immortalité de l'âme de l'être humain mais aussi de celle des animaux. C'est un vaste essai où il puise à des connaissances très vastes comme la géologie, la biologie, la psychologie et la métaphysique pour décrire la vie sur Terre et son futur. Il poursuit cette réinterprétation de la Genèse dans les Recherches philosophiques sur les preuves du christianisme de 1773</i>.” <br /> <br /> “<i>Dans ses traités « biologiques » sur la nature, Charles Bonnet s'attache à montrer que tous les êtres forment une échelle ininterrompue ; que tous proviennent de germes préexistants, etc. Dans ses traités de métaphysique, il accorde une grande part au <a href="https://fr.wikipedia.org/wiki/Cerveau">cerveau</a> et à l'organisation animale, mais sans tomber<a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">[</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">non</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue"> </a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">neutre</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">]</a>, comme on l'en a accusé, dans le <a href="https://fr.wikipedia.org/wiki/Mat%C3%A9rialisme">matérialisme</a> et le <a href="https://fr.wikipedia.org/wiki/Fatalisme">fatalisme</a>. Tout au contraire<a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">[</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">non</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue"> </a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">neutre</a><a href="https://fr.wikipedia.org/wiki/Wikip%C3%A9dia:Neutralit%C3%A9_de_point_de_vue">]</a>, il était profondément religieux et optimiste quant au devenir des êtres et des espèces : il a tâché d'établir dans sa Palingénésie la nécessité d'une autre vie, non seulement pour l'homme, mais aussi pour les animaux</i>.” <a href="https://fr.wikipedia.org/wiki/Charles_Bonnet_(naturaliste)">Wikipedia</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref9">[9]</a> P.e. dans la pratique Shangpa kagyu <a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">mgon</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">po</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">snying</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">zhugs</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">kyi</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">gdams</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">pa</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> '</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">pho</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">ba</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">dang</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">bcas</a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa"> </a><a href="https://www.shanpafoundation-resourcecenter.net/index.php?title=Mgon_po_snying_zhugs_kyi_gdams_pa_%27pho_ba_dang_bcas_pa">pa</a>. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref10">[10]</a> “<i>14. Those for whom emptiness is possible, for them everything is possible. Those for whom emptiness is not possible, for them everything is not possible</i>.” <br /><br />14. /gang la stong pa nyid rung ba//de la thams cad rung bar ‘gyur//gang la stong nyid mi rung ba//de la thams cad mi rung ‘gyur/ </div><div><br /></div><div>Nāgārjuna’s <i>Verses of the Center</i>, Chapter 24. Investigation of the Ennobling Truths, translation by Stephen Batchelor <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref11">[11]</a> stong pa nyid du gyur/ stong pa’i ngang las… <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref12">[12]</a> Aristote, <i>De la Génération et de la Corruption</i>/Livre I/Chapitre V <br /><br />“<i>Je m’explique : par exemple, s’il se forme de l’air, venant de l’eau, ce ne sera pas parce que l’eau change, mais parce que la matière de l’air sera renfermée dans l’eau, qui le produit, comme dans une espèce de vase</i> ;” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref13">[13]</a> <i><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">The</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">Funerary</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">Transformation</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">of</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">the</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">Great</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">Perfection</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> (</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">Rdzogs</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen"> </a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">chen</a><a href="https://www.researchgate.net/publication/268424717_The_Funerary_Transformation_of_the_Great_Perfection_Rdzogs_chen">)</a></i>, David Germano (2005) <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref14">[14]</a> “<i>This version of post-death visions of Buddhas is thus still based on the generation phase (bskyed rim) ideology of visions following strenuous j contemplative exertions, rather than a natural efflorescence of internal Buddha-nature. In addition, the post-death intermediate process is still presented as a single unitary period, while the general stress is on visions of five-colored light rather than on anthropomorphic visions of deities</i>.” Funerary Transformation <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref15">[15]</a> “<i>The discussion clearly points to a Seminal Heart-like scheme: the intermediate process of reality is defined as the cessation of distorted appearances (’khrul snang) followed by luminous manifestation of one’s own primordial gnosis for up to five days. It also has a discussion of light channels in the body, a characteristic of Seminal Heart texts that is bound up with the internal illumination of buddha-nature that shines externally in the postmortem visions</i>.” <br /><br />“<i>Even more striking is the Secret Cycle text entitled The Victorious Intention of the Quintessential Esoteric Precepts (Man ngag snying gi dgongs pa rgyal ba).28 It gives a detailed discussion of the one hundred peaceful and wrathful deities (zhi khro rigs brgya) located in the tsitta of the heart and the conch chamber of the brain (klad pa dung khang). These are the iconographic representations of the body’s internal buddha-nature, which form the visual content of the postmortem visions in which they are externalized</i>.” Funerary Transformation<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref16">[16]</a> Voir p.e. Jean-Luc Achard. <i><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">Epiphanie</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">de</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">la</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">Base</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> (</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">gzhi</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">snang</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">; </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">gzhi</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">yi</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">snang</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf"> </a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">ba</a><a href="https://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_07_04.pdf">)</a></i>. 2022. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Vases,%20r%C3%A9seaux%20optiques,%20v%C3%A9hicules%20c%C3%A9lestes%20et%20autres%20objets%20volants.rtf#_ftnref17">[17]</a> “<i>This single process of the spontaneous efflorescence of Buddhas from a concealed interior is found, as specified above, not only in the postmortem visions, but also in the central contemplative process of direct transcendence, the cosmogonic process known as ground-presencing, and the process of a Buddha’s manifestations or displays. This single process found in four different contexts forms the new visionary basis of the Seminal Heart in all its aspects: contemplative, philosophical, psychological, cosmogonic, and so forth</i>. <br /><br /><i>It has distinct and varied roots in Indian Buddhism, and each of its four contexts must be investigated individually as to possible separate developments – especially in relationship to death – prior to their unification within Seminal Heart. In other words, what is the history of such a process in describing cosmogony, contemplation, death, and Buddhas? Clearly, the process itself has its most ancient roots in the description of a Buddha as unfolding endless arrays of pure lands and multiple divine bodies out of his/her own enlightenment experience. This process then was interiorized – at least implicitly – through the notion of Buddha-nature, a notion that was radicalized and worked out contemplatively with the much later rise of subtle body practices in Buddhist tantra</i>.” Funerary Transformation <br /><br /> <br /><br /> <div style="mso-element: footnote-list;"><div id="ftn17" style="mso-element: footnote;">
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</div></div></div><div id="gtx-trans" style="left: 275px; position: absolute; top: 2778.2px;"><div class="gtx-trans-icon"></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-66679781874333376022024-03-09T06:25:00.000-08:002024-03-13T01:28:06.192-07:00Before the gods, and their human laborers...<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGAOYjofV_6Qj_4wdML9oss2qRsAiTtsYBybQjxWKsomhbXjtkkiyRhHlP6MHoB2F3xYF9Bv4NIre0YdhOWtQko8WolKcwIt1-RwxarLCT3izrBmMvKzjNKQw9XjI69Gt8hndTgp0BS5LtpgC1p_BlGUGn9GRnulc25QhjSVxeuBLAxLk7ESkNQDUxcLk/s2302/Jan_Bruegel_d._%C3%84._003.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2302" data-original-width="1576" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGAOYjofV_6Qj_4wdML9oss2qRsAiTtsYBybQjxWKsomhbXjtkkiyRhHlP6MHoB2F3xYF9Bv4NIre0YdhOWtQko8WolKcwIt1-RwxarLCT3izrBmMvKzjNKQw9XjI69Gt8hndTgp0BS5LtpgC1p_BlGUGn9GRnulc25QhjSVxeuBLAxLk7ESkNQDUxcLk/w438-h640/Jan_Bruegel_d._%C3%84._003.jpg" width="438" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Paradise Jan Bruegel the Elder (1620 <a href="https://commons.wikimedia.org/wiki/File:Jan_Bruegel_d._%C3%84._003.jpg" target="_blank">wikimedia</a>). Pardēz in old Iranian, a walled garden.</span></td></tr></tbody></table><br />The religions we still know are not that old, and like nations they are superposed on a reality that doesn't fit them. Also like nations, religions seek to be applied retroactively by tweaking and rewriting their history and thus influence their respective audiences. Their discourse is written in the genre of semi-eternal truths, that reality can never live up to. Reality has always been very much on its own, but the day will come (a sort of Last Judgement Day), it will bite both religions and nations in the back. Not necessarily a good day for anybody, except for planet Earth perhaps. <br /><br />After this small apocalyptic reminder let’s look at the times before there weren't any gods, no heaven, no hell below us, no countries, no religion, no possessions, just imagine. <br /><br />I already wrote about the time when <a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html">heaven</a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html"> </a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html">was</a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html"> </a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html">not</a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html"> </a><a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html">invented</a>, in a place that was not yet Greece, not even ancient Greece. Unfortunately we only know about this because of archaeological material and documents dating from the times when there were countries, heaven above and gods. It seems though there has been a time when there was only the world and the “netherworld”, the water table. There was the sky with the sun and the moon, and stars, but the generations of humans living on that land were born, died, and went back into the earth as the seeds for future generations, although not as an individual metempsychosis, and there was no role for heaven in this. At one point “the dead” were thought to linger on in the<a href="https://en.wikipedia.org/wiki/Asphodel_Meadows"> </a><i><a href="https://en.wikipedia.org/wiki/Asphodel_Meadows">Asphodel</a><a href="https://en.wikipedia.org/wiki/Asphodel_Meadows"> </a><a href="https://en.wikipedia.org/wiki/Asphodel_Meadows">Meadows</a></i> in the underworld, or at least their seed, their souvenir, their ghost, their spirit, their soul. A two level system, where the invention of a specific place in the underworld, with god like entities, was like a prototype of what was to come, but "on high". <br /><br />From the documented times in Mesopotamia we know about ideas that may have been going around in non-documented times. Documented times are times with gods, heaven, hell, countries, religion, and possessions though. We always have to be careful when the “haves” write about the “have nots” in the non documented times. It’s difficult to take abstraction from the order that came later, and to not see the “seeds” of that, and therefore the justifications of what came later, in the chaos of the early days. We’re looking back at an alleged chaos through the eyes of the order we live in<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn1">[1]</a>. In this case a Mesopotamian order looks back at its alleged chaos with its current references. I will be following lectures at the most interesting conference “<i>Comment dire les origines dans le monde biblique et le Proche-Orient</i>” (2023-2024) organised by Collège de France, and specifically the intervention by Nele Ziegler of the French CNRS on February, 29th 2024, <i><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">Les</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">dieux</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">créateurs</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> (</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">et</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">destructeurs</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">) </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">selon</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">la</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">documentation</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">mésopotamienne</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">du</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">IIe</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">millénaire</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy"> </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">av</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">. </a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">J</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">.-</a><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">C</a></i><a href="https://youtu.be/EXG4Npn69Cg?si=WK8H_Ei1BhNUKWFy">.</a> <br /><br />Nele Ziegler looks at two Akkadian documents of that era: <i>Atram-hasis</i> (<i><a href="https://www.ebl.lmu.de/corpus/L/1/1">Story</a><a href="https://www.ebl.lmu.de/corpus/L/1/1"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1">of</a><a href="https://www.ebl.lmu.de/corpus/L/1/1"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1">the</a><a href="https://www.ebl.lmu.de/corpus/L/1/1"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1">Flood</a><a href="https://www.ebl.lmu.de/corpus/L/1/1"> (</a><a href="https://www.ebl.lmu.de/corpus/L/1/1">Atraḫasīs</a><a href="https://www.ebl.lmu.de/corpus/L/1/1">)</a></i>) and <i>Enuma eliš</i> (<i><a href="https://www.ebl.lmu.de/corpus/L/1/2">Poem</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">of</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">Creation</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> (</a><a href="https://www.ebl.lmu.de/corpus/L/1/2">Enūma</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">eliš</a><a href="https://www.ebl.lmu.de/corpus/L/1/2">)</a></i>), the latter in the French translation by P. Talon and S. Anthonioz<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn2">[2]</a>. English translations of these documents can be found at the Electronic Babylonian Libreary (<a href="https://www.ebl.lmu.de/corpus">eBL</a>). <br /><br />The <i><a href="https://www.ebl.lmu.de/corpus/L/1/2">Poem</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">of</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">Creation</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> (</a><a href="https://www.ebl.lmu.de/corpus/L/1/2">Enūma</a><a href="https://www.ebl.lmu.de/corpus/L/1/2"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2">eliš</a><a href="https://www.ebl.lmu.de/corpus/L/1/2">)</a></i> is thought to have been written during the reign of <a href="https://en.wikipedia.org/wiki/Nebuchadnezzar_I">Nebuchadnezzar</a><a href="https://en.wikipedia.org/wiki/Nebuchadnezzar_I"> </a><a href="https://en.wikipedia.org/wiki/Nebuchadnezzar_I">I</a> (1125-1104 BCE), when there were gods, countries, kings, possessions etc. I will use the English translation<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn3">[3]</a> of the verses on the eBL website. The first chapter of the poem has the title “<i>When On High No Word Was Used For Heaven</i>”. When there was yet “no Heaven” “on high”. These are the opening verses:<br /><blockquote>“<i>1 When on high no word was used for heaven,<br />2 Nor below was firm ground called by name,<br />3 Primeval Apsu was their progenitor,<br />4 Matrix-Tiamat was she who bore them all,<br />5 They were mingling their waters together,<br />6 No lea was packed together, no canebrake matted close.<br />7 When no gods at all had been brought forth,<br />8 Nor called by names, none destinies ordained,<br />9 Then were gods formed within these two.<br />10 Lahmu and Lahamu were brought forth, were called by name</i>.”</blockquote>With regard to the later “Order” there was “chaos” then, there were no names for the sky “<i>on high</i>” and the firm ground “<i>below</i>”, but there was above and below. There also was “<i>Primeval Apsu</i>”, the water table (“nappe phréatique”), the sweet water (“eau douce”) under the world, who seemed to have been male, and the future progenitor. And there was “Matrix-Tiamat”, the salty water, “the Sea” and the Creative power, a she "<i>who bore all</i>". The sweet and salty waters were not separated in the primordial world, yet the text mentions “<i>When the Father and Mother mingled their waters together</i>”. There were no gods yet, no names (and name calling), no destinies (divine plans, eons etc.). Nothing exists unless it's <i>named</i>...<br /><br />Nele Ziegler points out that Apsu and Tiamat were no gods, because their names are not written with the distinctive Dingir symbol of a god: 𒀭Yet Apsu, “<i>the progenitor</i>”, “<i>the begetter</i>”, <i>he</i>, is superior to Tiamat, <i>she</i> “<i>who bore them all</i>”, because of the symbol “<i>amtu</i>” added to her name indicating “<i>a servant, a slave</i>”. The first two aquatic gods, Lahmu and Lahamu, male and female, formed “<i>within</i>” “<i>their mingled waters</i>”, were brought forth and called by name. The other gods descend from this aquatic couple, each generation better and stronger than the previous one, with Marduk being the absolute climax. Note how this goes against the principle in emanationism, where each generation (<i>hypostasis</i>, s. <i>tattva </i>t. <i>de nyid</i>) is further removed from the source, the One etc., and therefore “weaker” and more “<a href="https://hridayartha.blogspot.com/2012/05/la-descente-du-feu-celeste-klong.html">watered</a><a href="https://hridayartha.blogspot.com/2012/05/la-descente-du-feu-celeste-klong.html"> </a><a href="https://hridayartha.blogspot.com/2012/05/la-descente-du-feu-celeste-klong.html">down</a>”, but also stronger, more operational and with more agency in the “order” of the world. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjo2gvD61YvsmWbCrqmZPVAevKRf3lYftzypKraOeYYpzrs1COJYgV8wx8szrniFz1oHVdBecgEMKB7KJBYcKPEjCyONWizgpwoWD79HSP-5ovV-f-LOQE26ljhXD2epyoBlf9f2O3Izqya305cFr7CTlbdXuvFMN7Sit-OopyF7fBtsXRzKxFm4gLVd2Q/s1079/The%20god%20Marduk%20and%20King%20Marduk%20Thomas%20R%C3%B6mer%20Coll%C3%A8ge%20de%20France.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="891" data-original-width="1079" height="330" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjo2gvD61YvsmWbCrqmZPVAevKRf3lYftzypKraOeYYpzrs1COJYgV8wx8szrniFz1oHVdBecgEMKB7KJBYcKPEjCyONWizgpwoWD79HSP-5ovV-f-LOQE26ljhXD2epyoBlf9f2O3Izqya305cFr7CTlbdXuvFMN7Sit-OopyF7fBtsXRzKxFm4gLVd2Q/w400-h330/The%20god%20Marduk%20and%20King%20Marduk%20Thomas%20R%C3%B6mer%20Coll%C3%A8ge%20de%20France.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The god Marduk and king Marduk (<a href="https://youtu.be/gwQeCbqIRqc?si=Hg2jDSY1S8Lf-du3&t=934" target="_blank">Thomas Römer</a>)</span></td></tr></tbody></table><br />We have to remember this text dates from the reign of Nebuchadnezzar I, who recovered the <a href="https://en.wikipedia.org/wiki/Statue_of_Marduk">cultic</a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk"> </a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk">idol</a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk"> </a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk">of</a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk"> </a><a href="https://en.wikipedia.org/wiki/Statue_of_Marduk">Marduk</a>, the king being his representative in his country. The two aquatic gods begot Anšar (<i>totality of heaven</i>) and Kišar (<i>totality of earth</i>), who begot Anu. “<i>15 Anu, his son, became Anshar’s equal</i>”. There seems to be no mention of a mother. Anu, Ea and Enlil are the triad of Mesopotamian gods called the <i>Anunnaki </i>(<i>princely seed</i>).<br /><blockquote>“<i>16 Then Anu begot his own equal, Nudimmud,<br /> 17 Nudimmud was one to dominate his forebears:<br />18 Profound in wisdom, acute of sense, he was massively strong,<br />19 Far more stalwart than his grandfather Anšar,<br />20 No rival had he among the gods his brethren</i>.” </blockquote>Nudimmud is one of the names of the god Ea, also known as Enki, the equivalent of Toth, Hermes and Mañjuśrī. Ea is the future “<i>begetter</i>” of the great Marduk. But there is going to be a rebellion among the gods against their forebears. What would Plato have thought of that? The young gods are much too noisy (and busy) for the inert Primeval Apsu (water table), who wants to destroy them, against the will of Matrix-Tiamat (the Sea).<br /><blockquote>“<i>36 Saying to her, Tiamat, in a loud voice,<br />37 “Their behavior is noisome to me!<br />38 “By day I have no rest, at night I do not sleep!<br />39 “I wish to put an end to their behavior, to do away with it!<br />40 “Let silence reign that we may sleep.</i>”</blockquote>Apu’s vizir Mummu helps Apu in his destructive plan. Ea and the young gods manage to put Apsu (water table) “into deep slumber” with “his incorruptible magic spell” and kill his vizir. Then Nudimmud/Ea/Enki settles himself with his wife Damkina in “Apsu” (the water table, in fact the main land).<br /><blockquote>“<i>71 He founded his dwelling upon Apsu,<br />72 He secured Mummu, held firm by a lead rope.<br />73 After Ea had captured and vanquished his foes,<br />74 Had won the victory- over his opponents,<br />75 In his chamber, in profound quiet, he rested.<br />76 He called it “Apsu,” (which means) “They Recognize Sanctuaries.”<br />77 He established therein his living quarters,<br />78 Ea and Damkina his wife dwelt there in splendor.<br />79 In the cella of destinies, the abode of designs,<br />80 The most capable, the sage of the gods, the Lord was conceived,<br />81 In the midst of Apsu was Marduk born,<br />82 In the midst of holy Apsu was Marduk born!<br />83 Ea his father begot him,<br />84 Damkina his mother was confined with him</i>.”</blockquote><i>When Anu his grandfather saw him</i> (89), <i>He was happy, he beamed, his heart was filled with joy</i> (90). <i>He perfected him, so that his divinity was unique</i> (91). That is, Anu gave boons or gifts to Marduk and called him “<i>The son, the sun, the sunlight of the gods</i> (<i>Mar-Utu</i>)” (102). These boons were the four cardinal winds, with whom he managed to control his forebear Matrix-Tiamat (the Sea). The constant noise prevented the gods associated with Matrix-Tiamat to sleep. Sleep is very important for old gods… And so they schemed with great-great-grandmother Matrix-Tiamat alias “<i>Mother Hubur</i>” against the new gods. Mother Hubur is not into Peace and Love!... (see verses 141-162 and <a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">Chapter</a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">II</a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II"> </a><i><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">Tiamat</a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">Assembled</a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">Her</a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/2/SB/II">Creatures</a></i>). In a Moby Dick like scene we see the god Marduk with bis big arms take on his great-great-grandmother the Sea, but with a different ending.<br /><blockquote>“<i>101 He shot off an arrow, it ruptured her belly,<br />102 It cut to her innards, it pierced the heart.<br />103 He subdued her and snuffed out her life,<br />104 He flung down her carcass, he took a stand upon it.<br />105 After he had slain Tiamat, the vanguard.<br />106 Her forces scattered, her host dispersed.<br />107 As for the gods her allies, who had marched beside her,<br />108 In fear and trembling they turned tail,<br />109 They tried to find a way out to save their lives,<br />110 There was no escaping the mesh that encircled them.<br />111 He drew them in and smashed their weapons.<br />112 They were cast in the net and sat in a heap,<br />113 They were heaped up in the corners, full of woe,<br />114 They were bearing his punishment, held in confinement</i>.” </blockquote><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimVLtDv6HcXT5L1tecYAOHoZBK3uloO-H28KZh2f1hZ0BvaD-mmwRLM1KARzBSk7vKq38834iWUcX7fqej5lyxJdcNWnsHW4_VyPQKlrzX-XgeVdVThXcGva-jmvL_cPKjQ8KebnQQAkGqdf2UhfieVsoeTUEWkp6U7YQjPquVrk5bFucaAXn3W_umGXU/s920/Moby_Dick_final_chase%20wikimedia.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="920" data-original-width="585" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimVLtDv6HcXT5L1tecYAOHoZBK3uloO-H28KZh2f1hZ0BvaD-mmwRLM1KARzBSk7vKq38834iWUcX7fqej5lyxJdcNWnsHW4_VyPQKlrzX-XgeVdVThXcGva-jmvL_cPKjQ8KebnQQAkGqdf2UhfieVsoeTUEWkp6U7YQjPquVrk5bFucaAXn3W_umGXU/w254-h400/Moby_Dick_final_chase%20wikimedia.jpg" width="254" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Captain Ahab and Moby Dick (<a href="https://upload.wikimedia.org/wikipedia/commons/8/8b/Moby_Dick_final_chase.jpg?download" target="_blank">wikimedia</a>)</span></td></tr></tbody></table><br />With the carcass of Tiamat Marduk/Bel created the heaven and the universe (128-140, distributed tasks among the gods, created the luminaries that are reflections of the gods (astrology). Marduk created the calendar<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn4">[4]</a> and established rites, and the grateful gods built his temples in Babylone.<br /><blockquote>“<i>137 He split her in two, like a fish for drying,<br />138 Half of her he set up and made as a cover, heaven.<br />139 He stretched out the hide, assigned watchmen,<br />140 Them he ordered not to let her waters escape.<br />141 He crossed heaven, he inspected the firmament,<br />142 He made it a counterpart to Apsu, the dwelling of Nudimmud.<br />145 The Lord measured the construction of Apsu,<br />144 He founded the Great Sanctuary-, the likeness of Esharra<br />145 (In) the Great Sanctuary; the Esharra he had built, (and in) heaven,<br />146 He made Ea, Enlil, and Anu dwell in their holy-places</i>.”</blockquote>The demiurg made the <a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html" target="_blank">two level system</a> into a three level system, with the invention of heaven. Technically, the two level system didn't exist either, because it was not <i>named</i> yet... The three “<i>princely seed</i>” gods rule the different levels. Anu rules over heaven (<i>Ašrata</i>), Enlil rules over the surface of earth (<i>Ešarra</i>) and Ea over the the underground water table (<i>Apsu</i>, <i>Ešgalla</i>). <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfytWAGLxCMYgpeIgJgz8AUUfh1HymlTNclKsIVVgzgaWeCOiwf3LpKA9JcJ1drRAHrqkcPsV1tvOkPQSRmuv5bRfNIHUweNESrni27gdVgzx3xD3i430rTyCUePhXcdKbc8O-Vb6j0nnjL_SEL-Od3l0TMWfJSMUBu7HXzqfoljSbc4cRsqKBFGQ3aGg/s550/Nibirans-with-winged-disk-bizsiziz.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="330" data-original-width="550" height="384" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfytWAGLxCMYgpeIgJgz8AUUfh1HymlTNclKsIVVgzgaWeCOiwf3LpKA9JcJ1drRAHrqkcPsV1tvOkPQSRmuv5bRfNIHUweNESrni27gdVgzx3xD3i430rTyCUePhXcdKbc8O-Vb6j0nnjL_SEL-Od3l0TMWfJSMUBu7HXzqfoljSbc4cRsqKBFGQ3aGg/w640-h384/Nibirans-with-winged-disk-bizsiziz.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Igigi protest... (<a href="https://www.howandwhys.com/ancient-astronauts-igigi-were-anunnaki-servants-before-humans/" target="_blank">photo website</a>)<br /><br /></span></td></tr></tbody></table>The demiurg’s creation is not finished though, and is carried out by working class gods, the<i> <a href="https://en.wikipedia.org/wiki/Igigi">Igigi</a></i>. Enlil puts them to work on digging watercourses on the surface of the Earth. The story about the battle between the Ruling class gods and the working class gods can be read in the <i><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">Story</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">of</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">the</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I"> </a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">Flood</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I"> (</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">Atraḫasīs</a><a href="https://www.ebl.lmu.de/corpus/L/1/1/OB/I">)</a></i>.<br /><blockquote>“<i>1 When gods were man,<br />2 They did forced labor, they bore drudgery.<br />3 Great indeed was the drudgery of the gods,<br />4 The forced labor was heavy, the misery too much:<br />5 The great Anunna-gods, the seven, were burdening<br />6 The Igigi-gods with forced labor.</i>”</blockquote>The working class gods declare war against Enlil. Wê was their spokesperson.<br /><blockquote>“<i>We want to do battle and fight! <br /> The [Igigi] gods listened to his speech<br />They threw their tools into the fire<br />They set<br />To their spades the fire,<br />To their (earthen) baskets the Flame (god Girra). <br /> They grasped (their hands) as they walked <br /> Towards the door of the sanctuary of the hero Enlil. <br /> In the middle of the vigil, it was night, <br /> The house was surrounded. <br /> The god did not know. <br /> In the middle of the vigil, it was night, <br /> The Ekur was surrounded. <br /> Enlil did not know.</i> (47-73)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn5">[5]</a>”</blockquote>Ea/Hermes decided to create man in order to alleviate the work of the Igigi working class gods. For this they needed a god to be sacrificed in order to use his body to create man.<br /><blockquote>"<i>Let one god be slaughtered and let the gods purify themselves in it.<br />Let Nintu mix the clay in his flesh and blood</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn6">[6]</a>."</blockquote>The spokesman Wê turned out to be <i>the chosen one</i>, as the working class god whose blood would be shed, so the other gods could purify themselves in it<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn7">[7]</a>, and so that the first human couple could be created. Marduk announced his plan to create mankind.<br /><blockquote>“<i>5 I want to knot the blood vessels, create bones,<br />6 And so create a human prototype, let "Man" be his name.<br />7 I want to create this human prototype, this man<br />8 So that he can do the gods' chores and the gods can rest</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn8">[8]</a>.” <br /><br />“<i>33 With his blood he made mankind.<br />34 He made him do the work of the gods and set the other gods free.<br />35 After the wise Ea had created mankind<br />36 And imposed on him the drudgery of the gods,<br />37 This work is impossible to understand,<br />38 For Nudimmud came into being through the wonders of Marduk!</i> (...)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn9">[9]</a>”</blockquote><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuxVNCMmtGe5VoCoWhSUx_5-psSGXoEkF6Zi4LhoXJDFdUQKwrtFBGHtFF0zKq_akyMHTI7z4OKXJNl3pJQvKzel6u7K_Q2Lp4rQadeu-NZCHifguZnHwsr7Wjfo6Q9OJneNwZL-LL-r78HGUPIww7ObKoQH5u-HQRV05UxkPmrypkt5mQ4tmUUXQd9FY/s844/Le%20monstre%20deluge%20Ab%C3%BBbu%20U%20Siedl.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="773" data-original-width="844" height="366" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuxVNCMmtGe5VoCoWhSUx_5-psSGXoEkF6Zi4LhoXJDFdUQKwrtFBGHtFF0zKq_akyMHTI7z4OKXJNl3pJQvKzel6u7K_Q2Lp4rQadeu-NZCHifguZnHwsr7Wjfo6Q9OJneNwZL-LL-r78HGUPIww7ObKoQH5u-HQRV05UxkPmrypkt5mQ4tmUUXQd9FY/w400-h366/Le%20monstre%20deluge%20Ab%C3%BBbu%20U%20Siedl.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The flood monster <a href="https://hridayartha.blogspot.com/2014/03/capricorne-poisson-crocodile-et-makara.html" target="_blank">spitting water</a> (U.Seidl)</span></td></tr></tbody></table><br />Under the leadership of the Mesopotamian ruling classes, human laborers continue the chores of the Igigi gods. As we could have guessed, the human workers made too much noise. It needs to be mentioned here that until now humans were immortal in the sense there was no natural death, but they were subject to accidental deaths. Enlil wanted to make an end to “<i>the noise</i>” and to relative immortality… Enlil tried to spread illnesses, drought and famine, but to no avail. Next plan was a great deluge (Abûbu). Ea didn't agree and secretly helped Atram-hasis (Noach) to build an arch and save his family. Although this would be his kind of job, Ea left the creation of the Deluge-monster (a sort of “<i>gargouille</i>”) to Enlil. All humans save Atram-hasis die. Enlil who regretted even one survived, was held responsible by the other gods who agreed to make man mortal in order to avoid future nuisances. <br /><br />I will end with some ideas expressed by Thomas Römer during his course on February, 29th 2024 “<i><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">Il</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">n</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">’</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">est</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">pas</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">bon</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">pour</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">l</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">’</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">être</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">humain</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">d</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">’</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">être</a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc"> </a><a href="https://www.youtube.com/watch?v=gwQeCbqIRqc">seul</a></i>… “ on the creation of humankind (Genisis 2,4-25), also part of “<i>Comment dire les origines dans le monde biblique et le Proche-Orient</i>” (2023-2024) organised by Collège de France. <br /><br />Thomas Römer notices the use of the plural in Genesis 1:26-28: “<i>Let us make mankind in our image, in our likeness</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftn10">[10]</a> and suggests it could point to a celestial court (<i>pleroma</i>) or to the Babylonian tablet VAT17019 (or Enûma Eliš Tablette VI quoted above). “<i>In our image</i>”: “ <i>in the image of God he created them; male and female he created them</i>”. This could point to a God, Father and Mother. The <a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897">“</a><i><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897">image</a><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897">of</a><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897">God</a></i><a href="https://youtu.be/gwQeCbqIRqc?si=I8ROkNOlUrx5vSVk&t=897">”</a> is also used as the epithet of a king (e.g. Marduk see above). The created humans were supposed to continue the work (creation) of God… see the rebellion of the working class gods and the reason for the creation of mankind above. Adam and Eve were supposed to take over the digging of the water courses in Paradise (<a href="https://www.biblegateway.com/passage/?search=Genesis%202%3A10-14&version=NIV" target="_blank">Gn 2:10</a>)... "<i>8 Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed</i>." (<a href="https://www.biblegateway.com/passage/?search=Genesis%202%3A8&version=NIV" target="_blank">Gn 2,8</a>) "<i>15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it</i>." (<a href="https://www.biblegateway.com/passage/?search=Genesis%202%3A15&version=NIV" target="_blank">Gn 2,15</a>). Perhaps the first humans, just like the working class Igigi gods, didn't like the garden works and decided to go on strike. Have a break, party, smell the flowers, eat an apple... Perhaps an Igigi union man advised them to do so.<div><br /></div><div>As for the ideas that humans are put to labor by the gods, it is also found in India.</div><div><blockquote>"<i>The māyā had already been understood as the power of illusion by which the gods hold mortals captive in the bonds of desire and fear, so that, driven by the hope of rewards in this world or the hereafter and by the fear of celestial punishment, they never cease to work on behalf of the gods, constantly 'feeding' them through the sacrifices they offer them. The metaphysical ignorance that the gods arouse and exploit for their benefit is thus described in the most ancient Upanisads as a kind of self-unawareness natural to man, according to which he forgets that his own inner essence, or ātman, far from being reduced to a finite and dependent reality, is identifiable, beyond even the gods, with the ultimate foundation of the universe, i.e. brahman</i>." Blog <i><a href="https://hridayartha.blogspot.com/2014/04/lignorance-comme-une-manipulation-des.html" target="_blank">L'ignorance comme une manipulation des dieux</a></i> 28/04/2014 Based on Michel Hulin, <i>Qu'est-ce que l'ignorance métaphysique</i>, J.Vrin, pp. 8-12</blockquote>As an illustration Römer shows a slide with a photograph that reconstitutes the mosaic-covered interior of the octagonal dome (<a href="https://upload.wikimedia.org/wikipedia/commons/c/c3/Florence_baptistery_ceiling_mosaic_14493px.jpg">photo</a>) of the <a href="https://en.wikipedia.org/wiki/Florence_Baptistery">Florence</a><a href="https://en.wikipedia.org/wiki/Florence_Baptistery"> </a><a href="https://en.wikipedia.org/wiki/Florence_Baptistery">Baptistery</a> (Baptistery of Saint John), because it represents the <i>simultaneous creation</i> of Adam and Eve, “<i>in our image</i>”. <i>As above, so below</i>, with the sun and moon as limit and mirror point. Römer notes that Adam, the "sweet water" main land with the land animals and the sun share the same colour. And so do Eve, the sea, the aquatic animals and the moon. Coincidence?</div><div><br /></div><div>The sun is warm, the moon is cold, hence the warmer and colder colours.</div><div><blockquote>"<i>Since it is necessary that the weaker animal also should have a residue greater in quantity and less concocted*, and that being of such a nature it should be a mass of sanguineous liquid, and since that which has by nature a smaller portion of heat is weaker, and since it has already been stated that such is the character of the female—it is necessary that the sanguineous matter discharged by the female is also a residue. And such is the discharge of the so-called menstrual fluid</i>." (<i>Generation of Animals</i>, Aristotle, <span style="font-family: "Times New Roman", serif; font-size: 12pt; white-space-collapse: preserve;">1.19.726b30-727a2</span>) *Female bodies do not concoct semen, for lack of heat. "<i>Semen, then, is a compound of spirit (pneuma) and water, and the former is hot air</i> <i>(aerh)</i>." "<i>semen, if exposed in frosts to the open air, does not freeze but liquefies, as if it was thickened by the opposite of cold</i>." (<i>Generation of Animals</i>)</blockquote></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfv4nr9Lt8oTXysDIbAZdGY1_s1XKXYTYxOLeazP_n4jgEMAdkGDBUBwaKSGcxemUPL_U_q_-iYQBNTHe4IbuBNkoUfI7StHo37fl6Gt1o8kKle9QmFbqOUJVX77HTXHChBWS0jIl3gJLManN0UMtgoK_UD8aV6XaOq8BsKzeOIl_shdr7wJTMz1ox0ts/s1054/Florence_baptistery_ceiling_mosaic%20detail.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="822" data-original-width="1054" height="500" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfv4nr9Lt8oTXysDIbAZdGY1_s1XKXYTYxOLeazP_n4jgEMAdkGDBUBwaKSGcxemUPL_U_q_-iYQBNTHe4IbuBNkoUfI7StHo37fl6Gt1o8kKle9QmFbqOUJVX77HTXHChBWS0jIl3gJLManN0UMtgoK_UD8aV6XaOq8BsKzeOIl_shdr7wJTMz1ox0ts/w640-h500/Florence_baptistery_ceiling_mosaic%20detail.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Detail Florence Bapistery</span></td></tr></tbody></table><br />This representation reminds me also of Primeval Apsu and his sweet waters (water table), and the sea water of Matrix-Tiamat (see above). The apple doesn't fall far from the tree. <br /><br /><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkDR03bCvlJ_VQr5B6-d98qKAIzQcvkTNo-P6nrvWnTe0CMQuUaRrF-bZ6wo_7C4ntcxzIfodSwADhFGuYptlelVHhEOzMjZo1hGMhaFD6TBSZhFFIsq5pGUJ7StbYqzbNHnCYHQGq0sf4GWpBsik6KfO-C2pdIkELaJYfHg5FnS5w7A6K4onR-Zam3Q4/s600/banishment-adam-eve-garden-eden-chromolitho-24698528.jpg.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="600" data-original-width="406" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkDR03bCvlJ_VQr5B6-d98qKAIzQcvkTNo-P6nrvWnTe0CMQuUaRrF-bZ6wo_7C4ntcxzIfodSwADhFGuYptlelVHhEOzMjZo1hGMhaFD6TBSZhFFIsq5pGUJ7StbYqzbNHnCYHQGq0sf4GWpBsik6KfO-C2pdIkELaJYfHg5FnS5w7A6K4onR-Zam3Q4/w271-h400/banishment-adam-eve-garden-eden-chromolitho-24698528.jpg.jpg" width="271" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Adam and Eve chased from the walled garden of Eden<br />The Childrens Book of Old Testament Story, <br />Mrs C D Francis 1913 (<a href="https://www.mediastorehouse.com.au/fine-art-finder/artists/michael-after-wolgemut-wolgemuth/banishment-adam-eve-garden-eden-chromolitho-24698528.html" target="_blank">chromolitho</a>)</span></td></tr></tbody></table><br />***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref1">[1]</a> <i>The Dawn of Everything: A New History of Humanity</i>, David Graeber and David Wengrow (2021). <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref2">[2]</a> <i>Enûma Eliš. Lorsqu'en haut</i>, LAPO 22, Paris, 2022 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref3">[3]</a> Foster, 2005: 436–486; Lambert, 1994; Lambert, 2008: 37–59.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref4">[4]</a> Every 1st, 7th and 15th day of the month, there will be purifying baths.<br />Compare with Thomas Römer regarding the seventh day in Genesis:<br />“<i>A reinterpretation of the 7th days in the Babylonian calendar, where the 7th, 14th, 21st and 28th days of the month were considered dangerous, and nothing was to be done to avoid angering the gods</i>.”<br /> “<i>Une réinterprétation des 7e jours dans le calendrier babylonien, où les 7e, 14e, 21e et 28e jours du mois étaient considérés comme dangereux, où il ne fallait rien faire afin de ne pas irriter les dieux</i>.” “<a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">Il</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">n</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">’</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">est</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">pas</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">bon</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">pour</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">l</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">’</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">être</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">humain</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">d</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">’</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">être</a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437"> </a><a href="https://youtu.be/gwQeCbqIRqc?si=6-JpbCm1F1B-N1GD&t=1437">seul</a>”. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref5">[5]</a> “<i>Wê parla et<br />Dit aux dieux ses frères :<br />« (...) Enlil, le conseiller des dieux, le héros Allez, nous voulons le faire sortir de sa demeure ! À présent, proclamez la guerre, Nous voulons mener bataille et combat ! » Les dieux écoutèrent son discours<br />Ils jetèrent leurs outils dans le feu<br />Ils mirent<br />À leurs bêches le feu,<br />À leurs paniers (de terre) la Flamme (dieu Girra). </i><div><i>Ils saisirent (leur main) en marchant </i></div><div><i>Vers la porte du sanctuaire du héros Enlil. </i></div><div><i>Le milieu de la veillée, c'était la nuit, </i></div><div><i>La maison était encerclée. </i></div><div><i>Le dieu ne le savait pas. </i></div><div><i>Le milieu de la veillée, c’était la nuit, </i></div><div><i>L’Ekur était encerclé. </i></div><div><i>Enlil ne le savait pas</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref6">[6]</a> “<i>Qu’on égorge un seul dieu et que les dieux se purifient dedans. <br /> Que Nintu mélange l’argile dans sa chair et son sang</i>.”<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref7">[7]</a> “<i>Ils se purifient en vain par le sang lorsqu'ils sont souillés par le sang, comme si quelqu'un ayant marché dans la boue se lavait avec de la boue : il semblerait être fou si quelque être humain le remarquait en train d'agir ainsi. Et ils font des prières à ces statues comme quelqu'un qui parlerait à des maisons, ne connaissant en rien ce que sont les dieux et les héros</i>.” Marcel Conche, <i>Héraclite Fragments</i>, PUF, p. 171 See my blog <i><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">De</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">la</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">humaine</a></i> January 28th 2024. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref8">[8]</a> Enûma Eliš Tablette VI<br />(Marduk annonce son projet de créer l'homme :) <br /><br />"5 « <i>Je veux nouer les vaissaux sanguins, créer des os,<br />6 Et susciter ainsi un prototype-humain (Julliï), qu'« Homme » soit son nom.<br />7 Ce prototype-humain, cet homme, je veux le créer<br />8 Pour qu'il soit chargé des corvées des dieux et qu'eux puissent se reposer.</i>"<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref9">[9]</a> Enûma Eliš Tablette VI<br />"<i>33 De son sang il créa l'humanité.<br />34 II (lui) imposa la corvée des dieux et libéra les autres dieux.<br />35 Après que le sage Ea eut créé l'humanité <br /> 36 Et lui eut imposé la corvée des dieux,<br />37 - Ce travail est impossible à comprendre,<br />38 Car Nudimmud accomplit sa création grâce aux merveilles de Marduk! -e’est ale» que (...)</i>"<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Before%20the%20gods,%20and%20the%20humans....rtf#_ftnref10">[10]</a> <a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV">Genesis</a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV"> 1:26-28 </a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV">New</a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV"> </a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV">International</a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV"> </a><a href="https://www.biblegateway.com/passage/?search=Genesis%201%3A26-28&version=NIV">Version</a><br />"<i>26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.</i>”<br /><br />"27 <i>So God created mankind in his own image,<br /> in the image of God he created them;<br /> male and female he created them</i>."<br /><br />"28 <i>God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground</i>.” <br /><br /> <div style="mso-element: footnote-list;"><div id="ftn10" style="mso-element: footnote;">
</div>
</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-9546310633895620932024-03-04T08:36:00.000-08:002024-03-08T00:51:05.649-08:00Creator and Creatress of Buddhas<div class="separator" style="clear: both; text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4w7PfMmO61H4QrJuh9P97C34RuapUon3auKhC69GII9G699ZCB1ZQnpfiQrulrmTqun8K6ydhLHzj-xWHPfzjUFkiUEFhOXqbLn6BJKWhDjRmbn6BejO6k_UJml2ACU5iqA16UwbpV3Qz6ToXCPjN1FVyIzWcsYw5Apt5ehP87f0fEOmFOmZPCCTTpdM/s799/Kuntuzang%20mo%20HA1632.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="799" data-original-width="608" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4w7PfMmO61H4QrJuh9P97C34RuapUon3auKhC69GII9G699ZCB1ZQnpfiQrulrmTqun8K6ydhLHzj-xWHPfzjUFkiUEFhOXqbLn6BJKWhDjRmbn6BejO6k_UJml2ACU5iqA16UwbpV3Qz6ToXCPjN1FVyIzWcsYw5Apt5ehP87f0fEOmFOmZPCCTTpdM/w305-h400/Kuntuzang%20mo%20HA1632.png" width="305" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Himalayan Art <a href="https://www.himalayanart.org/items/52849431" target="_blank">52849431</a></span></td></tr></tbody></table><div style="text-align: left;"><blockquote>“<i>Pre-Islamic Central Asia was a melting pot in which religious interactions afforded multiple reversible influences</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn1">[1]</a>”</blockquote></div></div>“<a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html">Syncretism</a>” is essential for the life of a religion. My intuition about a link between “Gnostic” (early Christian) in the Middle East and Nyingma Great Perfection and Bardo teachings in the Tibetan perimeter is growing stronger, finding many, let’s call them for the moment, fortuitous coincidences. <br /><br />Samten Karmay wrote<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn2">[2]</a>:<div><div><blockquote>“<i>The use of the terms byed pa po and bya ba mo is a semantic puzzle in the tantras, especially in the Mahāyoga tantras of the rNying ma pa tradition. In chapter II of [the gSang ba snying po<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn3">[3]</a>] ( p. 1– 4 –2) dharmakāya in order to pronounce the tantra comes forth as Kun-tu bzang-po in the form of saṃbhogakāya and then enters into union with his consort Kun-tu bzang-mo. <br /><br />He is the embodiment of the mind of all Buddhas characterised as the creator (byed pa po), hence the one who is active whereas his feminine partner is the one who is passive (bya ba mo). The male partner is further conceived as the mind (yid) which perceives (yul can) and the feminine partner as the object (chos), that which is perceived (yul)</i>.”</blockquote>It is a “<i>semantic puzzle</i>” as long as we remain in the context of <i>Buddhist </i>tantras. Someone with a fresh candid look who reads up on “Gnostic” writings and then turns to Mahāyoga tantras and Bardo revelations, will probably be less puzzled. Kuntuzangpo (Noûs, Father) and Kuntuzangmo (Mother-Father) as a Creator and a Creatress would then look quite familiar. In the same book Samten Karmay quotes a passage from Longchen Rabjam’s <i>Nyi zla sprin gyi snang ba</i>, where rDo-rje gzi-brjid (alias Longchen Rabjam) mentions the same idea but omits the reference to a Creator and a Creatress, as noted by Karmay<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn4">[4]</a>. It is followed by another passage from a Tun-huang manuscript (IOL 437), “<i>no doubt related to Mahāyoga tantras</i>”, which Karmay translates as follows:<br /><blockquote>“<i>The external object—being that which is perceived—is the passive Kun-tu bzang-mo who has neither top nor bottom, nor middle nor end. The internal subject, that which perceives, is the mind, the active Kun-tu bzang-po who is the Yab. The thought of the couple is bodhicitta</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn5">[5]</a>” </blockquote>Karmay sees a dichotomic pattern here:<br /><blockquote>“<i>subject: byed pa po [creator], yid, yul can, Kun-tu bzang po, yab. <br /> object: bya ba mo [creatress], chos, yul, Kun-tu bzang mo, yum</i>.” </blockquote><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_Fgf3IPAFHLKowJuHrwIUgc4G0-DEaDxbunHGCBPmnY4WZ4ZwOMCbvuRdlDhQTCxcoFJaZUkU_isK2aBxhqCWBW3AdQZcG4Qo3n5aYmnJnfi8H-l1JcyDYt8NdnXQGzbs2IuZvbH7ynSgthviAyIsFW4wleXpsb5gL_AgX5uBO-yPk87IIKc1PF88Zb4/s1800/Nicholas_Roerich_-_Mother_of_the_World,_1924_-_warmer_colours.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1800" data-original-width="1353" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_Fgf3IPAFHLKowJuHrwIUgc4G0-DEaDxbunHGCBPmnY4WZ4ZwOMCbvuRdlDhQTCxcoFJaZUkU_isK2aBxhqCWBW3AdQZcG4Qo3n5aYmnJnfi8H-l1JcyDYt8NdnXQGzbs2IuZvbH7ynSgthviAyIsFW4wleXpsb5gL_AgX5uBO-yPk87IIKc1PF88Zb4/w482-h640/Nicholas_Roerich_-_Mother_of_the_World,_1924_-_warmer_colours.jpg" width="482" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Nicholas Roerich's Mother of the World 1924 (<a href="https://en.wikipedia.org/wiki/File:Nicholas_Roerich_-_Mother_of_the_World,_1924_-_warmer_colours.jpg" target="_blank">wikimedia</a>)</span></td></tr></tbody></table><br />In the Bön tradition<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn6">[6]</a>, the union of the Father and the Mother produces “<i>the universal Grand Father of all beings</i>” (<i>sems can thams cad kyi spyi mes</i>). Also known as “<i>Bon</i> (<i>nyid</i>)”, <a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">Adamas</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn7">[7]</a>… ? In Buddhist terms this “<i>universal Grand Father</i>” would be <i>bodhicitta</i> embodied. The Mother is the Thought of the Father<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn8">[8]</a>, and <i>Bodhicitta </i>is the self-arisen Thought (<i>rang byung dgongs pa</i>) of the Couple (Autogene). This triad constitutes the level of <a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">the</a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html"> </a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">perfect</a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html"> </a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">creation</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn9">[9]</a> (t. <i>dag pa</i> s. <i>śuddha</i>). The Father is the invisible God (<i>dharmakāya</i>), whose Thought is the Mother, inseparable from Himself. Their union (Mother-Father, <i>sambhogkāya</i>) produces the <i>Bodhicitta</i>-<i>Thought</i> (<i>nirmāṇakāya</i>) and its associated pure creations. The gift that the Autogene receives from the Father is Goodness/Messianity (Bonté/Messianité<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn10">[10]</a>). These three Bodies (<i>kāya</i>), authentic Buddhahood, are present in the Heart of all pure creation entities of the Mother<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn11">[11]</a>. Pure creation is not what we mortal earthlings experience though. So what went wrong? Depending on specific traditions there are many different versions, including those stating that nothing actually went wrong and that everything went as planned by the Divine Triad’s Thought (<i>dgongs pa</i>).</div><div><br />We can speak of a sort of leak (intentional or not) in the intelligible world of Pure creation, that developed and concretised into an impure sensible creation with flawed mortal creatures, with both an intelligible and a sensible core : mind and matter. Their intelligible part is clouded by their sensible parts (rigidity, passions, etc.), yet “<i>Authentic Buddhahood</i>” abides within them. Within the center of their hearts primordially abide the “<i>Three Bodies of Buddhahood</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn12">[12]</a>. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhT5YrQLX_MduZPsxfzoSueXRT1Z2H0eHfG0SJvyt4H_p36TeX9L5KWhpAqOgaTdRe3Hg5HZ2Pp5BB4puxu4GWyBYWJr0y9pCrLOGMPMD8J5vXzSjjM9jtmLsfTyg8ZRakzGZWpwryfXWf9nGsrQCXilWXbeYNUjVUK-wquXEOuTmrMak7NX9KLLwb4tPU/s962/Madonna%20Oriflamma%20Roerich%20image_seuc57h3piQnhS8.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="962" data-original-width="570" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhT5YrQLX_MduZPsxfzoSueXRT1Z2H0eHfG0SJvyt4H_p36TeX9L5KWhpAqOgaTdRe3Hg5HZ2Pp5BB4puxu4GWyBYWJr0y9pCrLOGMPMD8J5vXzSjjM9jtmLsfTyg8ZRakzGZWpwryfXWf9nGsrQCXilWXbeYNUjVUK-wquXEOuTmrMak7NX9KLLwb4tPU/w238-h400/Madonna%20Oriflamma%20Roerich%20image_seuc57h3piQnhS8.jpg" width="238" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://en.wikipedia.org/wiki/Nicholas_Roerich#/media/File:Madonna_Oriflamma.jpg" target="_blank">Madonna Oriflamma</a>, Roerich (1932)</span> </td></tr></tbody></table><br />As<a href="https://en.wikipedia.org/wiki/As_above,_so_below"> </a><a href="https://en.wikipedia.org/wiki/As_above,_so_below">above</a><a href="https://en.wikipedia.org/wiki/As_above,_so_below"> </a><a href="https://en.wikipedia.org/wiki/As_above,_so_below">so</a><a href="https://en.wikipedia.org/wiki/As_above,_so_below"> </a><a href="https://en.wikipedia.org/wiki/As_above,_so_below">below</a>, this cosmogonic and theogonic discourse can also be applied on the level of every human being, whose <i>Awareness </i>or soul is imprisoned (<i>rig pa btson rar gzhug pa</i>). “<i>The body is the prison of the soul</i>” (Phaedo). But there is a way out, and Platonism, Neoplatonism, religions, spiritual paths and esoteric Tibetan Buddhism teach how <i>Awareness</i> can leave the sensible world, ascend to the Intelligible world of Ideas and how the soul can journey back to its Creator(s) or Source. The real prison down here is not a physical one, a specific body, but it’s one made of delusion, ignorance, not-knowing (<i>avidyā</i>), veils, sin etc. and it can only be destroyed through knowing (<i>gnosis</i>, <i>jñāna</i>-<i>ye shes</i>, <i>vidyā</i>-<i>rig pa</i>…). This knowing or Wisdom (<i>gnosis</i>) is what is revealed and transmitted and needs to be actualised by each individual. <br /><br />I will leave out for now the very important concept of <a href="https://hridayartha.blogspot.com/2013/05/les-mysteres-du-meltingpot.html" target="_blank">eons (<i>kalpas</i>), gods</a> as eternal and temporal containers of all the various generations. Temporal “tunnels” that prevent those born in the same place, but not at the same time, from meeting. Concrete births have a spatial and a temporal dimension. Metempsychosis (“<i>mixture</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn13">[13]</a> t. <i>bsre ba</i>) was known in Sethian circles and souls could travel downwards, upwards and downwards again until they managed to <a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">go</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">all</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">the</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">way</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">back</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">up</a>. Once up there, both Sethians<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn14">[14]</a> and <a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html">adepts</a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html"> </a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html">of</a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html"> </a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html">Pure</a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html"> </a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html">Land</a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html"> </a><a href="https://hridayartha.blogspot.com/2017/03/le-bouddhisme-radical-de-shinran.html">Buddhism</a> allow for the possibility to return to Earth and help others to Liberate themselves. <br /><br />In Tibetan Buddhism, <i>The Vajra Verses on the Oral Tradition</i> (<i>Kaṇatantravajrapada</i>) attributed to Nāropa describe briefly the reunion between the “<i>clear light</i>” of “<i>Mother</i>” and “<i>Child</i>”.<br /><blockquote>“<i>In the three types of bardo, unrealized embodied beings should blend the generation stage, illusory body, and clear light as the reality body [dharmakāya]. The elements--earth, water, fire, and air--dissolve gradually. After the eighty [conceptual minds] have ceased, three visions pass. White, red, and mind are combined within the lotus. Recognize the clear light and mix inseparably <b>M</b>other and <b>C</b>hild</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn15">[15]</a>” [emphasis added]</blockquote>In the 15-16th century and in particular in the Bardo literature, the number of Bardos was increased (six) and a very “Gnostic” <i>Bardo of Reality</i> was added, which became a platform for a whole <a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">range of complex practices and rituals</a> around dying and death (<i>Tibetan Book of the Dead</i>). Once systematised, it contained among others “<i>F<a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">ive</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">methods</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">that</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">lead</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">to</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">liberation</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">without</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">the</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">need</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">for</a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation"> </a><a href="https://www.rigpawiki.org/index.php?title=Five_practices_of_enlightenment_without_meditation">meditation</a></i> (<i>ma sgom sangs rgyas chos lnga</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn16">[16]</a>” to make the ascent accessible for all. For this blog I will look into the “<i>Liberation by touch</i>”, through wearing an <a href="https://tibetanspirit.com/products/liberation-through-touch">amulet</a><a href="https://tibetanspirit.com/products/liberation-through-touch"> </a>(<i>btags grol</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn17">[17]</a> so as to “<i>self-liberate the Aggregates (of Body and Mind)</i>”. In Sethian terms “<i>the slave form has to be stripped off and the celestial garment needs to be robed</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn18">[18]</a> to set free the “<i>enslaved spark</i>”. The ritual of the amulet seems to reproduce the process of pure creation. The deceased is prepared for his final “birth”. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHEYoLaSW3Ja_qrDCG8JsLaK4RUhdFU4mjZX5qx93fsm3O_sJW4vQfNrp__o92BQwXttRnVuO2e0Cz-u-yArXmjorBz_FVbs56fOeDe2q28NPpkepCUyaZrRNCyh7xwUWkGLDkfuHwedCgafcDHZGvTDaLsMMowdUcRoiNg9mK1Cy8pcrqVigXNeNSXrA/s1000/liberation%20through%20touch%20AMulet%20Tibetan%20Spirit%20website.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1000" data-original-width="1000" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHEYoLaSW3Ja_qrDCG8JsLaK4RUhdFU4mjZX5qx93fsm3O_sJW4vQfNrp__o92BQwXttRnVuO2e0Cz-u-yArXmjorBz_FVbs56fOeDe2q28NPpkepCUyaZrRNCyh7xwUWkGLDkfuHwedCgafcDHZGvTDaLsMMowdUcRoiNg9mK1Cy8pcrqVigXNeNSXrA/w400-h400/liberation%20through%20touch%20AMulet%20Tibetan%20Spirit%20website.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Amulet (<i>btags grol</i>) or used as a "shroud" (<a href="https://tibetanspirit.com/products/liberation-through-touch" target="_blank">Tibetan Spirit</a>) </span></td></tr></tbody></table><br />The mantras of the amulet are used during the ritual, which starts, as a reminder, with <a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">the</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">so</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">called</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><i><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">Vajra</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">Song</a></i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn19">[19]</a>, the “<i>self-arisen Ati verses</i>” in “<i>the language of Oḍḍiyāna</i>”, expressing the Thought (t. <i>dgongs pa</i>) of the Creatress Samantabhadrī. This Vajra Song is said (Chögyal Namkhai Norbu) to contain all the seed syllables of the Vajra Body. It is followed by “<i>self-arisen Ati verses</i>” representing a mantra in 25 verses regarding the three Bodies. Then the gradual stripping off through mantras starts. <br /><br />The mantras to subjugate the four Māras (daimons/archons) : passions, psychophysical constituents (<i>skandha</i>), Eros, Thanatos. The appearance of a rainbow in a different color marks every shedding instance. The final white rainbow confirms the success of the operation. This is the cleansing of the “<a href="https://hridayartha.blogspot.com/2024/02/sur-la-bandaison-spirituelle-et-la.html" target="_blank">lower soul</a>”. <br /><br />The “higher soul” (<i>rig pa</i>) is then stripped off from its psychic cosmic framework. The conceiving of itself as a <a href="https://hridayartha.blogspot.com/2011/02/le-moi-serie-des-suiveurs-de-sutra.html">continuum</a><a href="https://hridayartha.blogspot.com/2011/02/le-moi-serie-des-suiveurs-de-sutra.html"> (</a><a href="https://hridayartha.blogspot.com/2011/02/le-moi-serie-des-suiveurs-de-sutra.html"><i>saṃtāna</i></a>), the conceiving of a <a href="https://hridayartha.blogspot.com/2014/02/tridhatu-et-ekadhatu.html">3-</a><a href="https://hridayartha.blogspot.com/2014/02/tridhatu-et-ekadhatu.html">staged</a><a href="https://hridayartha.blogspot.com/2014/02/tridhatu-et-ekadhatu.html"> </a><a href="https://hridayartha.blogspot.com/2014/02/tridhatu-et-ekadhatu.html">cosmos</a>, the conceiving of six destinies, and in particular of the three lower destinies. At every stage, physical relics (<i>śarīra</i>) are left behind as a sign of the effective stripping off of parts of the earthly garment. After this its only refuge left is the authentic reality (<i>yang dag don</i>). Various rainbows appear to confirm success. <br /><br />The chains of attachment to the objects of the lower world are naturally freed. The “chains” (<i>lug rgyud</i>) of the higher world are first to appear, the visions are to follow and are finally perfected into divine forms. Yet again a white rainbow confirms success. The “higher soul” can now start its instantaneous ascension through the five paths and the ten <i>bhūmis</i> and enter <i>Absolute reality</i> (<i>dharmatā</i>). First the empty sounds of the <i>Absolute reality</i> (<i>chos nyid rang sgra</i>) are heard, then lights (<i>‘od</i>) as <i>empty visions</i>, and finally rays (<i>zer</i>) as the <i>dynamism</i> of the gnosis of one’s “higher soul” (<i>rang rig ye shes kyi rtsal</i>).<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn20">[20]</a>” The ”higher soul” is now endowed with the three Bodies (of the path) for its further journey. The mantras will help it to accomplish the final steps towards Buddhahood. Attachment (<i>zhen pa</i>) to visions, sounds, etc. is stripped off through mantras. Once speech has been left behind (<i>tshig las grol nas su</i>) in the sphere of the inexpressible (<i>brjod med</i>), five colored lights multiply beyond numbers and a mantra is uttered in order to be able to maintain concentration. Inconceivable rainbow-like visions appear and awakened activity (<i>phrin las</i>) is brought to its end, resulting in direct access to Essence, Nature and Compassion or Father, Mother and Son, Samantabhadra, Samantabhadrī and the Self-arisen One. </div><div><br /></div><div>For those, present at the ritual and following the surface-to-air proceedings from below, numerous subtle relic pearls of various colors are produced as proof of manifest Buddhahood. Just to be sure, a last mantra is uttered to prevent attachment to this highest of realisations. SANG TRI MAMA KARMĀTA. The fully awakened “higher soul” can now join the other <i>Jinaputtas</i> in their “<i>pneumatic</i>” abodes. This is a full and complete 16th-century Buddhahood and not the Buddhist <i>nirvāṇa</i> of yore, which is like “<i>an inferior abide for noetics</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn21">[21]</a>.</div><div><br /></div><div>The ritual is a last resort or an extra security for those who did not practice, or not sufficiently, during their lives.</div><div><blockquote>“<i>If one fails to recognize the nature of the lights and Wisdom that appear during the Bardo, then one will powerlessly be drawn by one’s own karma to a rebirth in the six destinies. This is the reason why it is <b>crucial</b> to train in the practice of <b>thod rgal</b> during one’s lifetime, in order to generate a sufficient form of familiarization which will be the actual cause of one’s recognition of the nature of the vision arising after death. When this is not recognized, then the manifestations of the six destinies appear naturally and for five days one wanders in the path of the five poisons. Visions of gods, semi-gods, humans, animal, hungry ghosts and denizens of hells arise and if one’s consciousness engages in one of these, one will assuredly take rebirth accordingly</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn22">[22]</a>” [emphasis added] <br /><br />“<i>Quoting the [Tantra of the Three Stanzas on Contemplation] again, the text concludes that merely recognizing that one’s luminous Awareness abides as the Buddha is sufficient in itself</i>.” </blockquote></div><div>But Jean-Luc Achard adds as a footnote :</div><div><blockquote><blockquote>“<i>This means that it is sufficient for understanding the purpose of the direct introduction, not for reaching Liberation (of which there is no mention in this context). In general, unqualified vessels who receive the direct introduction prematurely deviate into <b>nihilistic </b>views, imagining that there is nothing to do to reach Buddhahood. This is a definite negation of the Path which propels these vessels out of the Buddha’s teachings</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn23">[23]</a>” [emphasis added] </blockquote></blockquote>“<i><a href="https://hridayartha.blogspot.com/2016/07/astika-et-nastika.html" target="_blank">Nihilistic views</a></i>” are of course views that don’t give enough weight to theories and practices in which cosmogonic, theogonic, anthropogenic, royal-genealogic and theocratic thinking and re-enacting are <i><b>crucial</b></i>. In Tibetan Buddhism, such as generally practiced nowadays, and in the eyes of traditionalists, awakening, knowing the nature of one’s mind, sapience (<i>prajñā</i>), so-called “<i>Sūtra-Mahāmudrā</i>” (Kagyupa), <i>Cutting through Rigidity</i> (<i>khregs chod</i>, Nyingmapa) are <i>not</i> sufficient to reach “Liberation”, or <a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">salvation</a>,<a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a>in a more Gnostic sense. Only the <i>Passing-over-the-Crest</i> (<i>thod rgal</i>, full Dzogchen) or similar methods can make that happen, according to their apologists. Or having one’s <a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">body incinerated with the proper amulet</a>/shroud for that matter… The only mantra that seems to be missing in the “<i>Liberation by touch</i>” text is one that would purify attachment (<i>zhen pa</i>) to the view of 6-world <a href="https://hridayartha.blogspot.com/2017/10/la-reincarnation-sinon-rien.html">transmigrationalism</a>. Or perhaps the associated mantras<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn24">[24]</a> ought to be printed in bold or recited three times to be more effective.<br /><br />Moreover, in order to have the right motivation and necessary energy to go <i>all the way</i>, belief in transmigration and the six destinies is thought to be <b><i>crucial</i></b>. In his French translation of the main texts of the Tibetan Book of the Death, Philippe Cornu warns against various sorts of interpretations that tend to water down the reality of the Bardo experience. Including "psychologised" interpretations by Chögyam Trungpa and Francesca Fremantle, that were meant to <i>facilitate the understanding of a Western audience that was not ready yet to adopt the idea of transmigration</i>. It would even be “<i>dangerous</i>” for an unprepared Western audience to imagine that this was all there is to the Tibetan Book of the Death<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn25">[25]</a>. Letting the Western audience off the transmigrational hook, so to speak, would almost be like an offense of <a href="https://www.service-public.fr/particuliers/vosdroits/F34551?lang=en#:~:text=Failure%20to%20assist%20a%20person,moral%20well%2Dbeing%20(distress)" target="_blank">non-assistance to anyone in danger</a> (<a href="https://en.wikipedia.org/wiki/Duty_to_rescue" target="_blank">duty to rescue</a>), if there were any Intercosmic Transmigrational Court to treat such a case… <br /><br />To practise Dzogchen Lite (<i>khregs chod</i>) during one’s whole lifetime and to follow the Buddha’s precepts, without practising <i>thod brgal</i> and Bardo teaching is simply not enough for Liberation with a capital L.<br /><blockquote>"<i>Every conditioned life has an end, however, and what dies then is precisely the gangue of karmic conditioning and false identifications - the five aggregates of appropriation. And, for all beings without exception, the clear light, the primordial basis of the mind, is revealed at this moment. The moment of death is indeed the moment of truth at the crossroads between Awakening and the return to the alienation of the cycle of painful existences. However, the choice itself depends on previous practice, because we can only recognise what we already know. So glimpses, if not a reliable experience of the <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">Clear</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">Light</a> during life, are the necessary condition for recognising it and absorbing oneself in it at the end of the dying process. The aim of Tantric and Dzogchen practices is therefore to offer a whole panoply of methods or skilful means giving access to this primary experience</i>." </blockquote><blockquote>"<i>The main texts of the Bardo Thödröl are presented precisely as a guide to the path of Awakening at these <b>crucial </b>moments</i>.” (P. Cornu, pp 973-974<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftn26">[26]</a>) [emphasis added]</blockquote>As always, I approach (Tibetan) Buddhism from a personal rather “historicist” Western bias, fed by my own experience with traditionalist Tibetan Buddhism in the West (France). My pet Indo-Tibetan view is “<a href="https://hridayartha.blogspot.com/2020/02/le-non-fondement-est-la-mahamudra.html">Apratiṣṭhāna</a><a href="https://hridayartha.blogspot.com/2020/02/le-non-fondement-est-la-mahamudra.html">-</a><a href="https://hridayartha.blogspot.com/2020/02/le-non-fondement-est-la-mahamudra.html">Madhyamaka</a>” (tib. <i>dbu ma rab tu mi gnas pa</i>), which may be judged “<a href="https://hridayartha.blogspot.com/2021/10/le-nihiliste-existe-t-il.html">nihilistic</a>” by some. Since the days I was involved in it, and after a short “<a href="https://hridayartha.blogspot.com/2016/06/finie-la-lune-de-miel.html">honeymoon</a><a href="https://hridayartha.blogspot.com/2016/06/finie-la-lune-de-miel.html"> </a><a href="https://hridayartha.blogspot.com/2016/06/finie-la-lune-de-miel.html">period</a>”, there has been a split between Mindfulness(™) and an increasingly conservative traditionalist Tibetan Buddhism in the West, where the former was clearly the more successful one. I don’t think that Tibetan Buddhism in Asia went through a real change, although, like anywhere else, there will be more progressive and conservative forces at play. <br /><br />One could quite easily imagine a “nihilism-eternalism” (or emptiness-luminosity) spectrum in Buddhism, in which Tibetan Buddhism and the Nyingma school in particular, would be rather at the <a href="https://hridayartha.blogspot.com/2022/03/meanwhile-on-science-belief-spectrum.html" target="_blank">eternalist end of the spectrum</a>. Ideally, when “eternalist” ideas and methods are genuinely used as “skilful means” (<i>upāya</i>), “empty”, there could be a useful alliance of “emptiness and luminosity”. But when these ideas and methods are presented as necessary, indispensable, and as the only path to Liberation (or salvation), considering other paths as incomplete or <i>dangerous</i>, then they may well be characterized as "eternalist” and even triumphalist. </div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1aB-f99H7PW8hWw45MvsX-WlAWHLLFFyXSW8LdnzwXTz35r7xgBsUqSD2hA6wyHuOmOIq2HK8Oe1cNCrl3u56FUYTNxhyphenhyphenawfQEJV9R05VnSohpNmbd9QzJfTAGFeyjMpSZYeLzbXQmfwVnW1BDO3lHzmnpygXDuT47nnMW5CgCfngJ74k3ZEEJiJnQ6Q/s156/tteletour.gif" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="121" data-original-width="156" height="310" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1aB-f99H7PW8hWw45MvsX-WlAWHLLFFyXSW8LdnzwXTz35r7xgBsUqSD2hA6wyHuOmOIq2HK8Oe1cNCrl3u56FUYTNxhyphenhyphenawfQEJV9R05VnSohpNmbd9QzJfTAGFeyjMpSZYeLzbXQmfwVnW1BDO3lHzmnpygXDuT47nnMW5CgCfngJ74k3ZEEJiJnQ6Q/w400-h310/tteletour.gif" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Tintin (1962)</span></td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8h8KqFo9mneNYLN8XO0sqIeLancWTtmp_eOkzyD5uxZB-W4M0x_3e-IV-GSVi3gU1Rdsm6zE6dRcDYLCPv6ELk487GG7RlnTT-6U3U3yQJ06o35pE3lBTOZ7K7-h4nz8XuBwErnpXCevV38YZTyJmasCbX7ONgYqaANr6DphP7X_ZFSRCrUUqW1fihi0/s1200/2001ASpaceOdyssey41.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="675" data-original-width="1200" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8h8KqFo9mneNYLN8XO0sqIeLancWTtmp_eOkzyD5uxZB-W4M0x_3e-IV-GSVi3gU1Rdsm6zE6dRcDYLCPv6ELk487GG7RlnTT-6U3U3yQJ06o35pE3lBTOZ7K7-h4nz8XuBwErnpXCevV38YZTyJmasCbX7ONgYqaANr6DphP7X_ZFSRCrUUqW1fihi0/w400-h225/2001ASpaceOdyssey41.jpg" width="400" /></a></div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvEGjGCCZHZikWRktJ-hxe60UXKRyqFg3GzRhqOnS_hzdRTEW8pIWRMlvjLBqWcfZoegOwedq9cM6UB3KPgzOIjaRZCCSmRsDh0kpeg6zy3-Q6pkBIcO33sqpzmgH82kXxLn3lzERv8Yh6g_Cbn_DZ1MR3Rhr9revRAKKs4AAM-wIczcpBF9h-yyOLzRU/s1920/Space%20Odyssee%202001%20strobes.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1080" data-original-width="1920" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvEGjGCCZHZikWRktJ-hxe60UXKRyqFg3GzRhqOnS_hzdRTEW8pIWRMlvjLBqWcfZoegOwedq9cM6UB3KPgzOIjaRZCCSmRsDh0kpeg6zy3-Q6pkBIcO33sqpzmgH82kXxLn3lzERv8Yh6g_Cbn_DZ1MR3Rhr9revRAKKs4AAM-wIczcpBF9h-yyOLzRU/w400-h225/Space%20Odyssee%202001%20strobes.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Space Odyssey (1968)</span></td></tr></tbody></table></div><div><br /></div><div><div style="text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_fB3Zl8kd5cMSr2xpn8QOq81xcGct2pPAUlnj8KcwVEVLa0o19n_J09J0Fol-r9cNCK9pWAHst4JWSSNSVa3KjaVLuquW62Gqdm-hY8vhxdX9QnZ2kftTr_OkhyphenhypheneFfx4SOBqAng_2g1G-z6_f_yczrdUyWdEiF74-wpwZCWOn62KNkqga__CFGM0TMeM/s1008/The%20Thought%20of%20Infinite%20Light.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="942" data-original-width="1008" height="374" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_fB3Zl8kd5cMSr2xpn8QOq81xcGct2pPAUlnj8KcwVEVLa0o19n_J09J0Fol-r9cNCK9pWAHst4JWSSNSVa3KjaVLuquW62Gqdm-hY8vhxdX9QnZ2kftTr_OkhyphenhypheneFfx4SOBqAng_2g1G-z6_f_yczrdUyWdEiF74-wpwZCWOn62KNkqga__CFGM0TMeM/w400-h374/The%20Thought%20of%20Infinite%20Light.png" width="400" /></a></div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGDRSdGsKpAyvdKEmDLRa3YW8Kkzg5ZSlx2-FxNP7o8aUdjDkYipcwcf5kJmqS3BJCZ8Nq8mzFpa5w9ACqB2mCRJPC1uFLhAcmom85AUkbkgkTpxHrNWQ0cABFq2SavKiZJ5alNSveGXBKJnf2ZpRKkMy1fp-nmf_ibuCU7-U9B5qs5LR5rkkFC_4C1Xk/s1582/The%20Father,%20the%20Mother%20and%20the%20golden%20light%20egg%202.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="949" data-original-width="1582" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGDRSdGsKpAyvdKEmDLRa3YW8Kkzg5ZSlx2-FxNP7o8aUdjDkYipcwcf5kJmqS3BJCZ8Nq8mzFpa5w9ACqB2mCRJPC1uFLhAcmom85AUkbkgkTpxHrNWQ0cABFq2SavKiZJ5alNSveGXBKJnf2ZpRKkMy1fp-nmf_ibuCU7-U9B5qs5LR5rkkFC_4C1Xk/w400-h240/The%20Father,%20the%20Mother%20and%20the%20golden%20light%20egg%202.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Twin Peaks S3-E8</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjTyr0LVVDnOeyFP8vYB7WOjkMtiFXdVlHsG0QQXI7Ac9GKzD98t02zfmVrpzTVxMbDQzrh-BbgirFozdziYWYde1DUr2Bt5jDzewd2-z1SbvZHf3fEaVYmWXRfLp0bYY_A-wEj833pm4iTpsYJbRe_AOcbnA7PbSYtUbg2aNR06EVUo7m3Sc0-qiB6V8/s500/Space%20Odyssee%202001%20baby.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="232" data-original-width="500" height="185" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjTyr0LVVDnOeyFP8vYB7WOjkMtiFXdVlHsG0QQXI7Ac9GKzD98t02zfmVrpzTVxMbDQzrh-BbgirFozdziYWYde1DUr2Bt5jDzewd2-z1SbvZHf3fEaVYmWXRfLp0bYY_A-wEj833pm4iTpsYJbRe_AOcbnA7PbSYtUbg2aNR06EVUo7m3Sc0-qiB6V8/w400-h185/Space%20Odyssee%202001%20baby.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Space Odyssey (1968)</span></td></tr></tbody></table><br />*** </div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref1">[1]</a> Encyclopaedia Iranica Foundation, <i><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">iv</a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">. </a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">BUDDHIST</a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in"> </a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">ELEMENTS</a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in"> </a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">IN</a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in"> </a><a href="https://www.iranicaonline.org/articles/manicheism-iii-buddhist-elements-in">MANICHEISM</a></i> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref2">[2]</a> Karmay, Samten Gyaltsen, <i>The Great Perfection Rdzogs Chen: A Philosophical and Meditative Teaching in Tibetan Buddhism</i>, Brill Academic Pub, 2007, p. 156-157 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref3">[3]</a> <i>gSang ba snying po</i>, K Vol. 10, No. 455 ( Kaneko No. 187).<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref4">[4]</a> “<i>In his NYP (f. 33b), Klong-chen rab-’byams explains the problem in the following ways: “The [Dharmakāya] teacher [chos sku’i ston pa yab yum nyid], the Yab with his partner appears in the form of saṃbhogakāya. His mind is then called the “Awareness that is born from within oneself ”. When it perceives an object, it is called the Yab Kun-tu bzang-po and its object, the passive Yum Kun-tu bzang-mo” (chos sku’i ston pa yab yum nyid longs skur snang ba’i thugs rang byung gi ye shes bya ba’i (bas) yul gtan la ’bebs pa na/ ’bebs byed rig pa ni/ yid rdo rje kun tu bzang po yab tu brjod la/ yul shes bya ba ni bya ba mo kun tu bzang mo ste yum du btags so/). The term byed pa po in this commentary seems to have been missed out or avoided, but is clearly mentioned in [dKon mchog ’grel by Chos-kyi bzang-po, Rong-zom] (f. 193)</i>." Samten Karmay, <i>The Great Perfection</i><br /><br />“<i>In the Secret Union of Sun and Moon, and other Nyingthik scriptures, the brief moment of the clear light encounter was extended so that it came to span an entirely new conceptual space. This amplified experience of luminosity was described in terms of a separate transitional period distinct from the other bardo states commonly expounded in the Kagyu instructional advice traditions that I examined in the preceding section</i>.” Bian Cuevas, <i>The Hidden History of the Tibetan Book of the Dead</i>, 2003 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref5">[5]</a> phyi’i yul chos bya ba mo kun tu bzang mo mkha’ lding (kha gting) dbus mtha’ med pa la bya/ nang gyi (gi) yul rtogs(rtog) pas tshus(tshur) bcad pa yid yid (sic) byed (pa po) kun tu bzang po la bya ste yab/ yab yum rnams gnyis kyi dgongs pa byang chub kyi sems/<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref6">[6]</a> Sems lung gab pa dgu bskor gyi ’grel ba rgya cher bshad pa ( Karmay 1977, No. 53) <br /><br />Sems can thams cad kyi spyi mes bya ba ni/ bon nyid bya ba byed pa mo kun tu bzang mo dang sems nyid bya ba byed pa po kun tu bzang po gnyis kyi thugs rje byin gyis brlabs pa las/ <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref7">[7]</a> “<i>The Gnostic Anthrôpos, therefore, or Adamas, as it is sometimes called, is a cosmogonic element, pure mind as distinct from matter, mind conceived hypostatically as emanating from God and not yet darkened by contact with matter. This mind is considered as the reason of humanity, or humanity itself, as a personified idea, a category without corporeality, the human reason conceived as the World-Soul. The same idea, somewhat modified, occurs in Hermetic literature, especially the Poimandres</i>.” <br /><br />“<i>According to the Naassenes, the Protanthropos is the first element; the fundamental being before its differentiation into individuals. "The Son of Man" is the same being after it has been individualized into existing things and thus sunk into matter</i>.” <a href="https://en.wikipedia.org/wiki/Adam_Kadmon">Adam</a><a href="https://en.wikipedia.org/wiki/Adam_Kadmon"> </a><a href="https://en.wikipedia.org/wiki/Adam_Kadmon">Kadmon</a><a href="https://en.wikipedia.org/wiki/Adam_Kadmon">, </a><a href="https://en.wikipedia.org/wiki/Adam_Kadmon">Wikipedia</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref8">[8]</a> She contains the hidden Father, the perfect image of the Father.<br /> “<i>Since, then, the Father himself, having advanced from himself, manifested to himself his own Thought, so also Thought who appeared did not make him. But when she saw him, she hid the Father in herself—that is, his power—an androgynous power and thought. Thus they correspond to each other. This is because power does not at all differ from thought; they are one. Power is discovered from things above, while thought is discovered from things below</i>. (Ref. 6.18.6)” <br /><br />“<i>Although separated from each other, Mind and Thought correspond closely. Both retain a measure of androgynous power. Both remain, as it were, two modulations of the same reality. Heaven (Mind) and Earth (Thought) are separated, but they remain united in holy matrimony. In reality, Mind and Thought, the male and the female, are one and inseparable. Only when looked at from two different angles (above, and below) are they distinguished</i> (Ref. 6.18.7).” M. David Litwa, <i>Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking</i>, 2016 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref9">[9]</a> Barbelo receives three gifts from the Father: Foreknowledge, Incorruptibility and Life (préscience, incorruptibilité et la vie éternelle), <i>Apocryphon of John</i>, IV, Pléiade, p. 224. In <a href="http://gnosis.org/naghamm/zostr.html"><i>Zoastrianos</i></a>: Existence, Blessedness and Life (<i>Être, Vie et Pensée/Béatitude</i>). <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref10">[10]</a> <i><a href="https://gnosis.org/naghamm/apocjn-davies.html">The</a><a href="https://gnosis.org/naghamm/apocjn-davies.html"> </a><a href="https://gnosis.org/naghamm/apocjn-davies.html">Apocryphon</a><a href="https://gnosis.org/naghamm/apocjn-davies.html"> </a><a href="https://gnosis.org/naghamm/apocjn-davies.html">of</a><a href="https://gnosis.org/naghamm/apocjn-davies.html"> </a><a href="https://gnosis.org/naghamm/apocjn-davies.html">John</a></i> (30,9-31,4). Pléiade, p. 226 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref11">[11]</a> “<i>2. L'éon de Barbélő est la Pensée première de l'Esprit invisible, la seule entité à émaner directement de lui. En tant qu'intellect universel, contenant les archétypes de toutes choses, elle est un être pur et déterminé. Un-en-plusieurs, elle est un intellect complètement unifié, bien qu'elle comporte trois niveaux ontologiques habituelle- ment appelés Kalyptos (le “Caché”), Protophanes (le “Premier manifeste”) et Autogène (“Celui qui s'est engendré lui-même”). Ces noms représentent les trois phases du déploiement de l'être déterminé à l'intérieur de l'éon de Barbélô: la latence primordiale ou l'existence en puissance, la manifestation initiale et l'actualisation déterminée et autoengendrée</i>.” Zostrien, Notice, John D. Turner, Écrits gnostiques, Pléiade, p. 1251. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref12">[12]</a> Jean-Luc Achard. <i><a href="https://hal.science/hal-03587232/document">The</a><a href="https://hal.science/hal-03587232/document"> </a><a href="https://hal.science/hal-03587232/document">Heart</a><a href="https://hal.science/hal-03587232/document"> </a><a href="https://hal.science/hal-03587232/document">Drops</a><a href="https://hal.science/hal-03587232/document"> </a><a href="https://hal.science/hal-03587232/document">of</a><a href="https://hal.science/hal-03587232/document"> </a><a href="https://hal.science/hal-03587232/document">Samantabhadra</a></i> (<i>Kun bzang snying thig</i>) <i>as revealed by mNga’ris paṇ chen (Padma dbang rgyal, 1487-1542)</i>. Revue d’Etudes Tibétaines, 2022, 62, pp.132-163.<br />“<i>gsang ba'i bdag po khyod nyon cig: rang gi snying gi dkyil na sangs rgyas sku gsum ye nas bzhugs pa yin no</i>” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref13">[13]</a> Hippolytus of Rome, <i>The Refutation of All Heresies</i>, Chapter XVI.—<a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">The</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195"> </a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">Sethian</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195"> </a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">Theory</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195"> </a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">Concerning</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195"> “</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">Mixture</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">” </a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">And</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195"> “</a><a href="https://catholiclibrary.org/library/view?docId=/Synchronized-EN/anf.000102.Hippolytus.TheRefutationofAllHeresies.html&chunk.id=00000195">Composition</a>;” Application of It to Christ. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref14">[14]</a> “<i>Certains descendants de Seth accèdent directement à la connaissance” tandis que “d'autres choisissent de se laisser enfermer dans le monde archontique pour venir en aide aux âmes des psychiques qui s'y trouvent enfermées</i>”. <i>Livre des secrets de Jean</i>, Notice de Bernard Barc, Ecrits gnostiques, Pléiade, p. 210 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref15">[15]</a> Bian Cuevas, <i>The Hidden History of the Tibetan Book of the Dead</i>, 2003 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref16">[16]</a> “<i>Liberation through seeing (chakras) (Tib. tongdrol, Wyl. mthong grol);<br />liberation on hearing (mantras and dharanis) (Tib. tödrol, Wyl. thos grol);<br />liberation by tasting (amrita) (Tib. nyongdrol, Wyl. myong grol);<br />liberation by touch[1] (mudra) (Tib. takdrol, Wyl. btags grol); and<br />liberation by recollection or thinking (which includes the practice of phowa) (Tib. drendrol)</i>” <br /><br />There is no liberation through smelling, but there is no lack of incense during the funeral rituals.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref17">[17]</a> “<i>This shroud should be placed on a dying person or as soon as possible after a person has passed away. It should be left covering the body and be buried or cremated together with the body. The mantras printed on this shroud are the mantras that “Self-Liberate the Aggregates (of Body and Mind)” (Tib: Phungpo Rangdol).</i> <a href="https://tibetanspirit.com/products/liberation-through-touch" target="_blank">Tibetan Spirit website</a><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref18">[18]</a>M. David Litwa, Hippolytus of Rome, <i>Refutation of All Heresies</i>, SBL Press (2016), p. 321 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref19">[19]</a> “<i>Another way to study the Song of Vajra is to understand all of the seed syllables. E MA KI RI KI RI, etc, governs our Vajra Body. The Song of Vajra represents our Vajra Body; the principle of the Song of Vajra is very important for understanding the <a href="https://hridayartha.blogspot.com/2015/03/genese-de-la-danse-vajra.html">Vajra</a><a href="https://hridayartha.blogspot.com/2015/03/genese-de-la-danse-vajra.html"> </a><a href="https://hridayartha.blogspot.com/2015/03/genese-de-la-danse-vajra.html">Dance</a>. When we learn the Vajra Dance, and when I learned this Vajra Dance in my dreams in the beginning, I understood and also introduced that we need to dance on a Mandala</i>.” Chögyal Namkhai Norbu, <a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">Teaching</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">on</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">the</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">Vajra</a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/"> </a><a href="https://melong.com/transcription-of-a-teaching-on-vajra-dance/">Dance</a>, The Mirror, <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref20">[20]</a> “<i>O son of noble clan! As soon as the breath stops, the pure visions (of the natural state) arise. At that time, the three attendants will come, namely lights, sounds, and rays. The lights are the natural light of the Blissful Ones. They are subtle and wide, luminous and radiant. Their nature is resplendent and equal, like a mirage pulsating on a summer prairie, filling all world-systems to the brim. Do not be afraid by them! The sounds will come from within all these lights, as the sounds of Reality rattling in the manner violent and booming sounds, like the roar of one thousand dragons. Do not be terrified by them! Within the lights will come rays, falling like a shower of blades, streaming up in multiple forms of weapons. Do not fear them! Do not be afraid and terrified by these three (attendants)! Do not fear them!</i>” <i>The Heart Drops of Samantabhadra</i> (Kun bzang snying tig), Jean-Luc Achard, ret_62_06.pdf <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref21">[21]</a> “ <i>La race issue de la racine de lumière s'y trouve promise à une remontée vers sa racine — donc au salut parfait —, et celle qui vient de l'Intellect-foi à un repos inférieur, précisément dans le lieu que les pneumatiques auront quitté lors de leur remontée. Quant à la race dite psychique, celle-là se verra dissoute dans la matière, c'est-à-dire dans «l'Obscur», exclue par conséquent de toute forme de repos</i>.” Laval théologique et philosophique, Volume 50, numéro 2, juin 1994, <i>Les textes de Nag Hammadi et le problème de leur classification</i>. Chronique d’un colloque, Catherine Barry. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref22">[22]</a> <i>The Heart Drops of Samantabhadra</i> (Kun bzang snying tig), Jean-Luc Achard, ret_62_06.pdf <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref23">[23]</a> <i>The Heart Drops of Samantabhadra</i> (Kun bzang snying tig), Jean-Luc Achard, ret_62_06.pdf <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref24">[24]</a> EKARANA BHECAKṢA, YA RI MU TRA SAGHULI, YA SI RAṂ RLUNG PALAYA, MA MO KO LING SAMANTA. See Ph. Cornu, Livre des Morts Tibétains, p. 465<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref25">[25]</a> Ph. Cornu, Livre des Morts Tibétains, p. 966 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Creator%20and%20Creatress%20of%20Buddhas.rtf#_ftnref26">[26]</a> “ <i>Chaque vie conditionnée a cependant une fin, et ce qui meurt alors est précisément la gangue des conditionnements karmiques et des fausses identifications - les cinq agrégats d'appropriation. Et, pour tous les êtres sans exception, la claire lumière, la base primordiale de l'esprit, se dévoile à cet instant. Le moment de la mort est bien le moment de vérité à la croisée des chemins entre l'Éveil et le retour vers l'aliénation du cycle des existences douloureuses. Toutefois, le choix lui-même dépend de la pratique antérieure, car on ne peut reconnaître que ce que l'on connaît déjà. Ainsi des aperçus, sinon une expérience fiable de la claire lumière pendant la vie, sont-ils la condition nécessaire pour la reconnaître et s'y absorber à la fin du processus de la mort. L'objectif des pratiques tantriques et dzogchen est donc de proposer toute une panoplie de méthodes ou de moyens habiles donnant accès à cette expérience première</i>.” <br />“<i>Les textes principaux du Bardo Thödröl se présentent précisément comme un guide la voie de l’Éveil en ces moments cruciaux</i>. (P. Cornu, pp 973-974)<div style="mso-element: footnote-list;"><div id="ftn26" style="mso-element: footnote;">
</div>
</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-59744174903787714722024-02-27T07:07:00.000-08:002024-03-14T00:23:35.229-07:00Sur la bandaison spirituelle et la "puissance mâle" de l'âme<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqc4orpohhEX3iTKes_QGbd392rBHWZYZjiTCeQJUBn0Mk1nPSSVU4KQU7fY_UJ0p_lDvv2EPbGtxLEjPUmxXk6hMkFqAfFxYOSQ-wjPvAfHudfXLgaec9Q0ptbvuc6XEPokhe0sfxvi2J7SIrWOw6OWYftUIre-ip0h1hhdnzEzHkOjXcV48JqqrlSD4/s1200/Greek%20Arcadian%20bronze%20Herm%20ca%20490%20BCE%20The%20Met.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="960" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqc4orpohhEX3iTKes_QGbd392rBHWZYZjiTCeQJUBn0Mk1nPSSVU4KQU7fY_UJ0p_lDvv2EPbGtxLEjPUmxXk6hMkFqAfFxYOSQ-wjPvAfHudfXLgaec9Q0ptbvuc6XEPokhe0sfxvi2J7SIrWOw6OWYftUIre-ip0h1hhdnzEzHkOjXcV48JqqrlSD4/w512-h640/Greek%20Arcadian%20bronze%20Herm%20ca%20490%20BCE%20The%20Met.jpg" width="512" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://fr.wikipedia.org/wiki/Herm%C3%A8s_(sculpture)" target="_blank">Herma</a> (Hermès ithyphallique) en bronze, 490 av. JC (<a href="https://www.metmuseum.org/art/collection/search/255933" target="_blank">The Met</a>)</span></td></tr></tbody></table><br />Pour approfondir ce sujet, je vais regarder du côté des naassènes (qui ne sont pas les ophites<a a2me.rtf="" c3="" ftn1="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[1]</a>) et qui constituent un groupe particulier de “gnostiques”<a a2me.rtf="" c3="" ftn2="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[2]</a>. Nous les connaissons principalement (et négativement) par<i> La Réfutation de toutes les hérésies</i>, attribuée à tort à Hippolyte de Rome<a a2me.rtf="" c3="" ftn3="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[3]</a>, et dont l’auteur est désormais appelé le “Réfutateur”. La réfutation des naassènes dans ce livre est probablement basée sur un texte de type sermon. M. David Litwa (2024) a (re)traduit le passage de <i>La Réfutation de toutes les hérésies</i> et reconstitué le “<i>sermon naassène</i>”, qu’il attribue à un prédicateur anonyme (“le Prédicateur”). Dr. Litwa reconstruit ensuite hypothétiquement la doctrine et le praxis dans le groupe de ce Prédicateur naassène de la région d’Alexandrie, disposant à l’évidence d’une bonne bibliothèque…. <br /><br />Même si cela n’est pas si exceptionnel dans ce milieu, on est frappé par la grande ouverture d’esprit et l’attitude très inclusive et universaliste du Prédicateur qui puise dans des sources gréco-romaines (Homère, Platon, …), égyptiennes, judaïques, chrétiennes, assyriennes…, à la fois de <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">divine</a> et <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">humaine</a>, dans une optique de <i>déification</i> ouverte à tous, mais pas sans sacrifices… Déification dans le sens d’une <i>continuation incorporelle</i> (ἄνευ τε σωμάτων, Phédon 114c<a a2me.rtf="" c3="" ftn4="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[4]</a>). Pour le Prédicateur naassène il s'agit, outre cette continuation, d’ “<i>atteindre la non-génération</i> (<i>ingeneracy</i>), ou "<i>la sortie de la roue de la naissance et de la renaissance</i>”<a a2me.rtf="" c3="" ftn5="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[5]</a>. Dr. Litwa observe que pour Clément d’Alexandrie, l’âme est destinée à une <a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">ascension au-delà des sept sphères</a> à échapper à la naissance et à l’engendrement même<a a2me.rtf="" c3="" ftn6="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[6]</a>. Un nirvāṇa divin. Sans corps <a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">“</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">psychique</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">”, “</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">noétique</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">” </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">et</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> “</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">pneumatique</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">”</a> “qu’est-ce qui” continue ? <a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">C</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">’</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">est</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html"> </a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">une</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html"> </a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">question</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html"> </a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">mal</a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html"> </a><a href="https://hridayartha.blogspot.com/2012/09/les-aliments.html">posée</a> aurait dit le Bouddha (<i>Phagguna Sutta</i>). <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html" target="_blank">Les Fils de Lumière</a> n’hésitent pas à faire des affirmations sur l’étincelle divine, le soi véritable ou “<i>la puissance mâle de l’âme</i>”<a a2me.rtf="" c3="" ftn7="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[7]</a> ? <br /><br />Dans mon blog <i><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">Création</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">pure</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">et</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">impure</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">, </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">divine</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">et</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">humaine</a></i>, nous avions vu le processus de création ou d’émanation “pure” en couples (<i>syzygies</i>), et logiquement l’âme est constituée d’une part mâle et féminine. La “<i>puissance mâle</i>” est considérée comme la “partie supérieure” de l’âme, ou de l’esprit (“<i>male mind</i>”<a a2me.rtf="" c3="" ftn8="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[8]</a>). Cette idée peut être pris au premier degré, mais nous verrons que ce n’était sans doute pas le cas chez les naassènes.<br /><blockquote>“[Pierre : ] <i>Que Marie sorte du milieu de nous car les femmes ne sont pas dignes de la vie. Et Jésus répond à cela: Voici, je l'attirerai afin de la faire mâle, pour qu'elle devienne, elle aussi, un esprit vivant semblable à vous, mâles. Car toute femme qui se fera mâle entrera dans le Royaume des cieux</i>.” <i>Evangile de Thomas</i>, logion 114<a a2me.rtf="" c3="" ftn9="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[9]</a>.</blockquote>Platon affirmait qu'il était nécessaire "<i>d'exercer la partie supérieure de l'âme, qui n'est autre que l'intellect, de telle sorte qu'elle se mette en harmonie avec l'univers et s'assimile à la divinité</i>."<a a2me.rtf="" c3="" ftn10="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[10]</a><br />Les stoïciens conçoivent une partie hégémonique ou directrice de l'âme, un principe directeur qui est "<i>le meneur</i>", "<i>le chef</i>", "<i>le commandant</i>"<a a2me.rtf="" c3="" ftn11="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[11]</a>.<br />Le bouddhisme (<i>Dhammapada</i>) suit une ligne similaire : "<i>Le mental est l'avant-coureur des conditions, le mental en est le chef, et les conditions sont façonnées par le mental. Si avec un mental impur, quelqu'un parle ou agit, alors la douleur le suit comme la roue qui suit le sabot du bœuf</i>."<a a2me.rtf="" c3="" ftn12="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[12]</a> <br /><br />Un des exercices de Marc Aurèle, consistait à circonscrire le "vrai" moi et de le délimiter du "<i>fleuve en flux perpétuel</i>". Il établit qu'une personne se compose de trois choses :<a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">le</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">corps</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">, </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">le</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">souffle</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">vital</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> (</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"><i>pneuma</i></a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">, </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">l</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">'</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">âme</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">qui</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">anime</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">le</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">corps</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">) </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">et</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">l</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">'</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">intéllect</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"> (</a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html"><i>noûs</i></a><a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html">)</a>. De ces trois choses, deux sont acquises, mais la puissance intellectuelle, qui s'élève au-dessus des entrelacements du Destin, qui est pure et libre pour elle-même, est nôtre<a a2me.rtf="" c3="" ftn13="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[13]</a>. <br /><br />Il semble évident que cette “partie supérieure de l’âme” ou “puissance intellectuelle” corresponde à ce que certains appellent la partie “mâle” de l’âme ou de l’esprit, sans forcément prendre “l’âme” dans un sens religieux. Dans la <i>Politique</i>, Aristote en fait aussi une affaire de “puissance d’agir“ “genrée” :<div><blockquote>“ ‘<i>Y-a-t-il quelqu’être pour lequel il soit préférable et juste d’être esclave ? ‘, demande Aristote. Le philosophe répond en affirmant que l’autorité et la hiérarchie sont naturelles parce que nécessaires et utiles. Par exemple, l’âme commande au corps, l’intellect au désir, l’homme à l’animal, le mâle à la femelle, et certaines notes le font même à d’autres en musique. L’inversion de ces hiérarchies naturelles est un symptôme de dérangement, comme dans la vieillesse, où le corps commande à l’âme, ou dans un ménage disharmonieux, où la femme commande à l’homme</i>.<a a2me.rtf="" c3="" ftn14="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[14]</a> “</blockquote>Le même type d’argument se retrouve chez certains propos de Paul<br /><blockquote>“<i>Toute femme qui prie ou prophétise tête nue fait affront à son chef car c'est exactement comme si elle était rasée. Si la femme ne porte pas de voile, qu'elle se fasse tondre! Mais si c'est une honte pour une femme d'être tondue ou rasée, qu'elle porte un voile! L'homme, lui, ne doit pas se voiler la tête: <a href="https://hridayartha.blogspot.com/2024/02/creation-pure-et-impure-lumiere-divine.html" target="_blank">il est l'image et la gloire de Dieu; mais la femme est la gloire de l'homme</a></i>. (1 Co 11,5-7)<a a2me.rtf="" c3="" ftn15="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[15]</a>”</blockquote>Par nature, ou parce que tout est idéologiquement mis en oeuvre pour qu’il en soit ainsi, la femme, contrairement à l’homme, n’aurait pas de puissance d’agir (<i>agency</i>), et certains appliquent cette théorie également à l’âme avec ses deux parties, supérieure et inférieure, active et passive (“<i>sensitive</i>”<a a2me.rtf="" c3="" ftn16="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[16]</a>). Cette idée se trouve même au XVIIème siècle dans les théories du<a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html"> </a><a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html">quiétisme</a><a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html"> </a><a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html">de</a><a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html"> </a><a href="https://hridayartha.blogspot.com/2010/09/le-quietisme-un-pont-entre-occident-et.html">Molino</a>s, ici présentée par Jules Lemaître (dans <a href="https://www.babelio.com/livres/Lemaitre-Fenelon/693818" target="_blank">Fénelon</a>) :<br /><blockquote>“6° <i>Notre libre arbitre une fois remis à Dieu avec le soin et la connaissance de notre âme, il ne faut plus se soucier des tentations ni prendre la peine d'y résister. Les représentations et les images les plus criminelles qui affectent alors la partie sensitive de l'âme sont tout à fait étrangères à la partie supérieure. L'homme n'est plus comptable à Dieu des actions les plus criminelles, parce que son corps peut devenir l'instrument du démon, sans que l'âme, intimement unie à son Créateur, prenne aucune part à ce qui se passe dans cette maison de chair qu'elle habite.<br />(Ici nous rejoignons les <a href="https://fr.wiktionary.org/wiki/paternien">Paterniens</a>, les <a href="https://fr.wikipedia.org/wiki/Nicola%C3%AFsme">Nicolaïtes</a><a href="https://fr.wikipedia.org/wiki/Nicola%C3%AFsme"> </a>et les <a href="https://fr.wikipedia.org/wiki/B%C3%A9guard">Bégars</a>.</i>)”</blockquote>Molinos est mort en prison. L’involonté et la passivité, même <a href="https://hridayartha.blogspot.com/2015/06/la-theopathie-est-elle-une-pathologie.html" target="_blank">théopathique</a>, n’étaient pas appréciées à l'époque. <br /><br />On verra que chez les naassènes, cette duplicité de l’âme n’était pas insurmontable.<br /><blockquote>"<i>Les humains ont une âme inférieure, qui comprend un ensemble de passions et de pulsions. Mais il y a aussi une âme supérieure, que le Prédicateur appelle "la puissance masculine" (5.7.13), que l'on peut identifier à l'esprit (noûs). Ce mental, ou esprit, est le véritable humain à l'intérieur : la "personne intérieure" et la "<a href="https://fr.wikipedia.org/wiki/Parabole_du_grain_de_s%C3%A9nev%C3%A9">graine</a><a href="https://fr.wikipedia.org/wiki/Parabole_du_grain_de_s%C3%A9nev%C3%A9"> </a><a href="https://fr.wikipedia.org/wiki/Parabole_du_grain_de_s%C3%A9nev%C3%A9">de</a><a href="https://fr.wikipedia.org/wiki/Parabole_du_grain_de_s%C3%A9nev%C3%A9"> </a><a href="https://fr.wikipedia.org/wiki/Parabole_du_grain_de_s%C3%A9nev%C3%A9">moutarde</a>" dans le langage biblique. <br /><br />60 Dieu et l'humanité<br />C'est la partie de l'humain qui est consubstantielle au Fils de Humain.<br />L'objectif des naassènes est de détacher cet esprit divin du corps et de l'âme inférieure pour devenir un esprit pur et immortel - un "dieu" dans les hauteurs (5.7.39 ; 5.8.24-30)</i><a a2me.rtf="" c3="" ftn17="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[17]</a>."</blockquote>Mythologiquement et iconographiquement, l’aspect ithyphallique d’Osiris et Hermès, et même l’autocastration d’Attis, représentent la puissance mâle de l’âme, le véritable soi, le <i>noûs</i>, qui pointe vers le ciel<a a2me.rtf="" c3="" ftn18="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[18]</a>.<br /><blockquote>"<i>La particularité de l'interprétation du Prédicateur réside dans sa lecture spirituelle et platonicienne de cette énergie. L'énergie signifiait le pur pouvoir noétique du Dieu humain, une force sans mort, sans corps ni mauvaises émotions. L'Humain - ou plutôt le Fils de l'Humain - pouvait donc bien être symbolisé par le phallus, malgré le fait que l'Humain était androgyne. Contrairement à Jésus, l'Humain n'avait rien de littéralement masculin - il n'avait pas de pénis matériel ni de testostérone. Il était plutôt une pure énergie noétique et pouvait être appelé "Intellect" (5.10.2). On peut ici comparer Plotin, un platonicien sobre d'esprit éduqué à Alexandrie, qui allégorisa le phallus une génération plus tard. Il a fait la remarque suivante : "Je pense que les sages d'antan font mystiquement allusion à quelque chose dans les rites à mystères lorsqu'ils représentent l'ancien Hermès comme ayant toujours son organe générateur actif. Ce faisant, ils montrent que ce qui génère les choses dans le monde sensible est le Logos intelligible". Cette conception n'est pas très éloignée de l'interprétation de Naassène. Hermès est le Logos créateur, mais le Logos, pour le Prédicateur, c'est aussi Jésus et le Fils de l'homme</i>.<a a2me.rtf="" c3="" ftn19="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[19]</a>”</blockquote>Pour le Prédicateur, les rapports sexuels, notamment entre un homme et une femme, étaient proscrits, car ils ne produisaient que des futurs morts<a a2me.rtf="" c3="" ftn20="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[20]</a>. L’unique échappatoire à la mort était le baptême avec de “<i>l’eau céleste</i>”, une substance spirituelle. Ceux qui se plongeaient dans <i>l’eau spirituelle</i> passèrent par “<i>la porte véritable</i>”, Jésus le béni (5.9.21), <a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">la</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">troisième</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">porte</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">par</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">laquelle</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">Paul</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">fut</a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html">passée</a>… En y passant, on <a href="https://hridayartha.blogspot.com/2013/11/a-travers-le-miroir.html" target="_blank">se sépare de son habit de chair</a>, et l’on entre dans une communauté spirituelle, où des esprits purs se rencontrent. Ce baptême/passage avait pour résultats de faire des fiancés (“mâles”= androgynes, “<i>grooms</i>”) des hommes et des femmes baptisés. Les femmes baptisées, devenues des “<i>esprits mâles</i>” pouvaient se distinguer par un habit (de moine) particulier.<br /><blockquote>“<i>Quant à toi, Mariamné [Marie-Madeleine], change de costume et d'apparence: dépouille tout ce qui, dans ton extérieur, rappelle la femme, la robe d'été que tu portes, ne laisse pas la frange de ton vêtement traîner par terre</i>." [<i>Actes de Philippe</i> 95] <br /><br /><i>Marie porta dès lors un habit de moine. Cette image de sainte se maintint dans la tradition chrétienne. Au Moyen Âge, Marie-Madeleine fut canonisée et devint l'objet d'un grand culte</i>.”<a a2me.rtf="" c3="" ftn21="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[21]</a></blockquote>Dr. Litwa observe que le “genre” des “fiancés” était de toute façon instable, puisqu’ils avaient été “<i>émasculés par l’esprit vierge</i>” (<i>The Naassenes</i>). Les eaux baptismales étaient “<i>séminales</i>”.<br /><blockquote>“<i>Les semences de l'Humain étaient arrosées et poussaient à l'intérieur des individus. Le baptême signifiait la renaissance, et plus précisément la naissance spirituelle (Jean 3,6, cité dans 5.7.40). La naissance spirituelle ne créait pas des enfants destinés à mourir, mais des êtres spirituels immortels appelés "dieux"</i> (Ps 82,6)<a a2me.rtf="" c3="" ftn22="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[22]</a>". <br /><br />“<i>Selon le Prédicateur, le pénis castré ou la "puissance masculine" de l'âme représente l'esprit purifié, coupé des forces de la naissance mortelle. Le prédicateur révélait ainsi le sens profond du mythe [de Cybèle]</i>"<a a2me.rtf="" c3="" ftn23="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[23]</a>.</blockquote>Le Prédicateur utilise et interprète ces mythes pour soutenir sa propre thèse. Le pénis castré, le phallus d’Osiris/Dionysos/[Siva]/Hermès, etc., ithyphalliques, signifie pour les Naassènes, la “<i>puissance mâle</i>” de l’âme de tous les “<i>promis</i>”, masculins et féminins. <br /><br />Pour les naassènes, cela faisait partie de la rédemption. Le baptême par <i>l’eau céleste</i> était suivi par le rituel de l’onction avec de l’huile dite “<i>ineffable</i>” (<a href="https://fr.wikipedia.org/wiki/Saint_chr%C3%AAme" target="_blank">chrème</a> ?), qui permettrait la “<i>sortie du cosmos</i>”. Ceux qui recevaient l’huile, recevaient "<i>le vierge</i>”, "<i>le pur esprit</i>”, et rejoignaient “<i>la race sans roi</i>” (<i>abasileus genea</i>).<br /><blockquote>“<i>Ils étaient sans roi parce qu'ils étaient "déjà rois"</i> (1 Cor 4:8), <i>exerçant leur autorité non pas sur les nations mais sur leurs désirs corporels</i>.<a a2me.rtf="" c3="" ftn24="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[24]</a>”<br />“ <i>Après le baptême et l'onction, les chrétiens naassènes partageaient la plénitude du royaume supercosmique</i> (5.8.30, 5.8.2).” </blockquote>A la différence de la plupart des théories bouddhistes ésotériques, et certainement de son praxis, il n’y a pas de distinction entre les “promis” hommes et femmes, après le baptême et l’onction, qui correspondent à une “renaissance” qui serait la véritable “naissance spirituelle”. Il n’y aura pas de retour métempsychique, pas de <a href="https://hridayartha.blogspot.com/2010/07/la-petite-sirene-ou-le-locus-classicus.html" target="_blank">nécessité pour les femmes de naître d’abord dans un corps mâle</a>. Chez les naassènes, la “puissance masculine” de l’âme n’est pas naturellement opérationnelle chez les hommes. Le corps spirituel et sa "puissance mâle" n’est pas genré, mais “androgyne”. Hommes et femmes doivent passer par le baptême et l'onction pour l’obtenir.<div style="text-align: center;"><br />***</div></div><div><br /><a a2me.rtf="" c3="" ftnref1="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[1]</a> M. David Litwa, <i>Found Christianities: Remaking the World of the Second Century</i> (London: T&T Clark, 2021), 99–111, 276–87<br /><br /><a a2me.rtf="" c3="" ftnref2="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[2]</a> Voir M. David Litwa, <i>The Naassenes, Exploring an Early Christian Identity</i>, Routledge, 2024 <br /><br /><br /><a a2me.rtf="" c3="" ftnref3="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[3]</a> “<i>This anonymous author—wrongly identified with a Roman martyr called Hippolytus—was the greatest heresy hunter of his time.4 I will call him “the Refutator” after the name of his magnum opus, The Refutation of All Heresies</i>.” M. David Litwa, <i>The Naassenes, Exploring an Early Christian Identity</i>, Routledge, 2024<br /><br /><a a2me.rtf="" c3="" ftnref4="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[4]</a> "<i>Ceux qui se trouvent suffisamment purifiés par la philosophie", se distinguant des autres, "vivent absolument sans corps pour la suite du temps et parviennent à des demeures plus belles encore que celles-là</i>" (114 c).” Françoise Frazier, Collection de l'Institut des Sciences et Techniques de l'Antiquité, Année 2007, 1079 pp. 189-202 <i><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">Une</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">relecture</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">du</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">mythe</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">final</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">du</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">Phédon</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">. </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">Le</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">philosophe</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">et</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">son</a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666"> </a><a href="https://www.persee.fr/doc/ista_0000-0000_2007_ant_1079_1_2666">logos</a></i>. <br /><br /><a href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Asection%3D114c">En</a><a href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Asection%3D114c"> </a><a href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Asection%3D114c">anglais</a> : “[114c] <i>they mount upward into their pure abode and dwell upon the earth. And of these, all who have duly purified themselves by philosophy live henceforth altogether without bodies, and pass to still more beautiful abodes which it is not easy to describe, nor have we now time enough</i>.” Plato. Plato in Twelve Volumes, Vol. 1 translated by Harold North Fowler; Introduction by W.R.M. Lamb. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1966. <br /><br /><a a2me.rtf="" c3="" ftnref5="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[5]</a> M. David Litwa, <i><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">You</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Are</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Gods</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">: </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Deication</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">in</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">the</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Naassene</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Writer</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">and</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Clement</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">of</a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021"> </a><a href="https://www.cambridge.org/core/journals/harvard-theological-review/article/you-are-gods-deification-in-the-naassene-writer-and-clement-of-alexandria/C80F703545F874BFF70612BFC1D92021">Alexandria</a></i>,<br />Journal: Harvard Theological Review / Volume 110 / Issue 1 / January 2017Published online by Cambridge University Press: 21 December 2016, pp. 125-148Print publication: January 2017<br /> <br /> “<i>For the Naassene writer, deication is not just the immortal continuation of this form of life. It means attaining ingeneracy, or breaking out of the wheel of birth and rebirth</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref6="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[6]</a> Les Stromates. “<i>The soul is one day destined to rise above the seven heavens and escape from birth and generation itself (ἐξαναδύναι γενέσεως</i> [Strom. 4.25.159.2] (SC 463:322.10)]; cf. γενέσεως ὑπεξαναβᾶσα [Strom. 4.25.155.4 (SC 463:316.17)]).” <br /><br /><a a2me.rtf="" c3="" ftnref7="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[7]</a> <i>"L’âme mâle", "l’âme énergétique", “la dimension vibratoire du corps”</i>, etc. <br /> “<i>The “male power of the soul” (the true self or divine spark) is meant to depart completely from the body and rise to God</i> (Ref. 5.7.13).” Litwa, <i>You are gods</i>, p. 143 <br /><br /><a a2me.rtf="" c3="" ftnref8="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[8]</a> “<i>For the Preacher, one no longer engaged in “male” and “female” works (begetting and childbearing).” In this androgynous state, the baptizand was putatively freed from sexual desire. Sex drive was transmogrified into spiritual drive, a lust for union with the ultimate Human, made possible by the Son of Human clothed in flesh. Baptizands were empowered to cut themselves off from sexual activity in order to ensure their spiritual productivity. They attained spiritual fertility by sending their “male” minds above (5.7.13), living as though the body were a corpse, and—in Platonic language—engaging in the “practice of death” (detaching the higher consciousness from the flesh by rising above the world of sense)</i>.” Dr. Litwa, The nasseenes <br /><br /><a a2me.rtf="" c3="" ftnref9="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[9]</a> Cité par Catherine Barry dans <i>Des femmes parmi les apôtres, 2000 ans d’histoire occultée</i>, Les grandes conférences, 1997, p. 31 <br /><br />“<i>Il y a deux niveaux de langage dans cette citation. Pierre s'attaque à Marie-Madeleine en raison de la différence physique, ce qui témoigne d'une discrimination à l'égard des femmes. Jésus répond à un autre niveau, symbolique, qui fait appel à l'enseignement sur la nature di- vine qui est androgyne. Toute âme est féminine et doit retrouver sa partie måle pour pouvoir entrer dans le Royaume. Il n'est plus question des différences physiques entre hommes et femmes: cela ne compte plus, car le corps est voué à la mort. Seule l'âme peut aspirer à la vie éternelle</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref10="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[10]</a> Hadot, <i>Qu'est-ce la philosophie antique</i> p. 108 <br /><br /><a a2me.rtf="" c3="" ftnref11="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[11]</a> <i>Les stoïciens I</i>, Frédéric Lidefonse, p. 172 <br /><br /><a a2me.rtf="" c3="" ftnref12="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[12]</a> <i>Dhammapada, Les dits du Bouddha</i>, Albin Michel p. 29 <br /><br /><a a2me.rtf="" c3="" ftnref13="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[13]</a> Pierre Hadot, <i>La citadelle intérieure</i>, p. 130 <br /><br /><a a2me.rtf="" c3="" ftnref14="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[14]</a> <i>L’esclavage selon Aristote</i>, Romain Treffel, <a href="https://1000idcg.com/esclavage-aristote/">article</a><a href="https://1000idcg.com/esclavage-aristote/"> </a><a href="https://1000idcg.com/esclavage-aristote/">en</a><a href="https://1000idcg.com/esclavage-aristote/"> </a><a href="https://1000idcg.com/esclavage-aristote/">ligne</a>.<br />"<i>§ 8. Reconnaissons donc que tous les individus dont nous venons de parler ont leur part de vertu morale, mais que la sagesse de l’homme n’est pas celle de la femme, que son courage, son équité, ne sont pas les mêmes, comme le pensait Socrate, et que la force de l’un est toute de commandement ; celle de l’autre, toute de soumission. Et j’en dis autant de toutes leurs autres vertus ; car ceci est encore bien plus vrai, quand on se donne la peine d’examiner les choses en détail. C’est se faire illusion à soi-même que de dire, en se bornant à des généralités, que « la vertu est une bonne disposition de l’âme », et la pratique de la sagesse ; ou de répéter telle autre explication tout aussi vague. À de pareilles définitions, je préfère de beaucoup la méthode de ceux qui, comme Gorgias, se sont occupés de faire le dénombrement de toutes les vertus. Ainsi, en résumé, ce que dit le poète d’une des qualités féminines : <br />Un modeste silence est l’honneur de la femme, est également juste de toutes les autres ; cette réserve ne siérait pas à un homme</i>.”<br /><i>Aristote, Politique</i>, Chapitre V, traduit par Jules Barthélemy-Saint-Hilaire, 1874 <br /><br />Voir aussi mon blog <i><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">Être</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">, </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">être</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">déterminable</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">et</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">ne</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">pas</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">être</a></i>. <br /><br /><a a2me.rtf="" c3="" ftnref15="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[15]</a> Cité par Catherine Barry dans <i>Des femmes parmi les apôtres, 2000 ans d’histoire occultée</i>, Les grandes conférences, 1997, p. 37 <br /><br />“<i>Il faut voir ici pourquoi le port du voile s'imposait. La femme était considérée comme la «propriété privée» d'un seul homme, son mari, et le principal honneur auquel elle pouvait prétendre dans la vie était de lui être fidèle. Une femme recluse à la maison était fidèle aux yeux de tous. Mais si elle s'exposait aux regards ou qu'elle sortait trop librement de chez elle, elle laissait alors planer un doute sur sa chasteté. Et une femme suspectée d'adultère était presque aussi déshonorée que si elle l'avait de facto commis</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref16="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[16]</a> P.e. cela se trouve encore dans les notions <i>Sense and Sensibility</i> (Jane Austen) <br /><br /><a a2me.rtf="" c3="" ftnref17="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[17]</a> “<i>Humans have a lower soul, which includes a set of passions and drives. Yet there was also a higher soul, what the Preacher called “the male power” (5.7.13), which one can identify with mind (nous). This mind or spirit is the true human within: the “inner person,” and “mustard seed” in biblical language.<br /><br />60 God and Humanity<br />This is the part of the human that is consubstantial with the Son of Human.26 The Naassene goal is to detach this divine mind from the body and the lower soul to become a pure, immortal spirit—a “god” on high (5.7.39; 5.8.24–30).</i>” Dr. Litwa, The Naassenes <br /><br /><a a2me.rtf="" c3="" ftnref18="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[18]</a> “<i>The Preacher specifically linked Hermes’s creative role with his erect phallus as depicted in the cult statue at Cyllene. Hermes’s erect penis apparently had the same allegorical meaning as the castrated genitals of Attis (5.7.15), and the erect phallus of Osiris (5.7.23, 27). The “male power” of the soul, the true self or nous, is what curves upward to heaven</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref19="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[19]</a> “<i>What was distinctive about the Preacher’s interpretation was his spiritual and Platonic reading of this energy. The energy signified the pure noetic power of the Human God, a deathless force removed from bodies and bad emotions. The Human—or rather Son of Human—could thus well be symbolized by the phallus, despite the fact that the Human was androgynous. As opposed to Jesus, there was nothing literally male about the Human—he did not have a material penis or churning testosterone. Rather s/he was pure, noetic energy and could be called “Intellect” (5.10.2). Here one can compare Plotinus, a sober-minded Platonist educated in Alexandria, who allegorized the phallus a generation later. He remarked: “I think the sages of old mystically hint at something in the mystery rites when they portray the ancient Hermes as always having his generative organ active. In so doing, they show that what generates things in the sensible world is the intelligible Logos.” This understanding is not far from the Naassene interpretation. Hermes is the creator Logos, but the Logos, for the Preacher, is also Jesus and the Son of Human</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref20="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[20]</a> “<i>According to the Naassene report, “the intercourse of a woman with a man is exposed and established as an entirely evil and forbidden act</i>” (5.7.14). <br /><br />“ <i>Apparently, the Preacher likened sex to the work of pigs and dogs (5.8.33). These pigs and dogs include other Christians who engage in mortal sex for the production of children doomed to die</i>.” <br /><br /><a a2me.rtf="" c3="" ftnref21="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[21]</a> Cité par Catherine Barry dans <i>Des femmes parmi les apôtres, 2000 ans d’histoire occultée</i>, Les grandes conférences, 1997, p. 34 <br /><br /><a a2me.rtf="" c3="" ftnref22="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[22]</a> “ <i>The seeds of the Human were watered and sprouted inside individuals. Baptism meant rebirth, and specifically spiritual birth (John 3:6, quoted in 5.7.40). Spiritual birth did not create children destined to die, but immortal spirit beings called “gods”</i> (Ps 82:6)”. <br /><br /><a a2me.rtf="" c3="" ftnref23="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[23]</a> “<i>According to the Preacher, the castrated penis or “male power” of the soul represents the purified mind cut off from the forces of mortal birth. In this way, the Preacher revealed the deeper meaning of the [Cybele] myth.</i>” <br /><br /><a a2me.rtf="" c3="" ftnref24="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20part%20m%C3%A2le%20de%20l">[24]</a> “<i>They were kingless because they were “already kings” (1 Cor 4:8)—exercising authority not over nations, but over their bodily desires.</i>” The Naassenes<div style="mso-element: footnote-list;"><div id="ftn24" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-55978079581218501952024-02-26T04:53:00.000-08:002024-02-26T08:02:02.238-08:00Création pure et impure, lumière divine et humaine<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdfX5udxIyqEDJvquPcYad5cldCjjse2rPskwDSLLN8Q8qbBTieIWuYN9e-jv8ETRar8ks_4g3dvkEDcfNow9H6R9IfTRUM_RG4Tt1T4ViTk_yoFLJjME0mLaWXN_LTxq_dXy8poX7rHzBfS3kTiGGVPsWJNdk_CR2QaFUDYqqaP4R9dutrXaxZLV8t6E/s4109/Urizen%20le%20d%C3%A9miurge%20de%20Blake%20Europe_a_Prophecy,_copy_D,_object_1_(Bentley_1,_Erdman_i,_Keynes_i)_British_Museum.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4109" data-original-width="2975" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdfX5udxIyqEDJvquPcYad5cldCjjse2rPskwDSLLN8Q8qbBTieIWuYN9e-jv8ETRar8ks_4g3dvkEDcfNow9H6R9IfTRUM_RG4Tt1T4ViTk_yoFLJjME0mLaWXN_LTxq_dXy8poX7rHzBfS3kTiGGVPsWJNdk_CR2QaFUDYqqaP4R9dutrXaxZLV8t6E/w464-h640/Urizen%20le%20d%C3%A9miurge%20de%20Blake%20Europe_a_Prophecy,_copy_D,_object_1_(Bentley_1,_Erdman_i,_Keynes_i)_British_Museum.jpg" width="464" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Urizen, le démiurge de William Blake (<a href="https://fr.wikipedia.org/wiki/Urizen#/media/Fichier:Europe_a_Prophecy,_copy_D,_object_1_(Bentley_1,_Erdman_i,_Keynes_i)_British_Museum.jpg" target="_blank">British Museum</a>)</span></td></tr></tbody></table><br />Lire les textes “gnostiques” et lire sur les “gnostiques” me fascine, car rien ne semble encore figé à Alexandrie. La pensée est encore vivante car traversée par différents apports mythologiques, culturels, religieux, philosophiques, même si le fond de l’air est théiste avec un Dieu et une création/émanation, les forces des Lumières et les forces de l’Obscurité. Le coeur du problème est la Nature de ce Dieu, à la fois Source et Destination. Comment préserver sa transcendance tout en permettant son immanence ? Comment faire pour qu’il soit à la fois inaccessible et accessible ? L’idée d’intermédiaires et de sas spatiaux et temporels semble alors évidente. Cela est très clair dans le groupe des Séthiens, et notamment dans les versions brève et longue de leur écrit <i>L’Apocryphon de Jean</i>/<i><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">Le</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">Livre</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">des</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">secrets</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">de</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-1-Livre-des-secrets-de-Jean.pdf">Jean</a></i> (BG ; NH III, traduction française de Bernard Barc), qui reflète la révélation faite par un enfant/vieillard de lumière à Jean. L’enfant/vieillard est avec Jean en tout temps. Il est à la fois le Père, la Mère et le Fils. Il est éternel, sans souillure et sans mélange. Il apparaît à Jean pour lui révéler la génération inébranlable de l’Homme parfait. <br /><br />Ce texte adressé aux hommes imparfaits, mais idéalement en voie de perfection, est à toute évidence une création littéraire, où des prêtres et des philosophes moyen-platoniciens ont eu la main. Leur présence se ressent dans le vocabulaire choisi, et dans les actes divins qui sont comme des rites. Le texte parle un langage et utilise des images que les homme imparfaits et leur monde puissent reconnaître et comprendre aisément. “<i><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">Ce</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">qui</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">est</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">en</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">haut</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">est</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">comme</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">ce</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">qui</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">est</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">en</a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude"> </a><a href="https://fr.wikipedia.org/wiki/Table_d%27%C3%A9meraude">bas</a></i>” en quelque sorte. En haut le monde intelligible (manifestation pure), et en bas le monde sensible (manifestation impure) ; le reflet impur, où le pur est inaccessible à cause des déformations causées par les passions, etc. <br /><br />Pour ce qui est de la part transcendante du modèle intelligible, elle est appelée Monade, l’Esprit invisible et inconnaissable, à part par Lui-même. Cette connaissance directe et non-déformée (pure) est l’Esprit se pensant (tib. <i>dgongs pa</i>) en Lumière. Cette Pensée est une Puissance, et de cette Puissance (Barbélô) procéderont tous les éons (s. <i>kalpa</i>) temporels, où seront engendrés les générations. Barbélô est la Puissance suprême tournée vers l’Un, la Monade, constituant comme un cercle fermé “masculin” avec la Monade. <br /><br />Étant tourné vers la Monade, l’Un, la Puissance suprême “manifeste la masculinité du Père en cinq éons ; tournée vers le multiple, la Puissance suprême manifeste sa féminité dans cinq autres éons, se constituant ainsi elle-même comme l’Homme primordial androgyne, Mère-Père (BG 26,15-29,18)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftn1">[1]</a>” Dans ce premier “cercle fermé”, il y a donc le Père, la Mère-Père androgyne (tournée vers l’Un) et le Fils primordial androgyne (tournée vers le multiple). Quand la Mère-Père androgyne (Barbélô) est tournée vers l’Un, le Père, elle manifeste la masculinité du Père, et quand elle se tourne vers le multiple, elle est le Fils primordial androgyne, et manifeste sa propre féminiité dans cinq autres éons. <br /><br />De cette façon, la “féminité” est présente en puissance dans la Monade/l’Un quand celui-ci se pense lui-même, dans un cercle fermé, et c’est sa Pensée, la Mère-Père androgyne (Barbélô), qui en se tournant vers le multiple, exprime sa féminité. Tout est parfait quand l’Un fait face à sa Pénsée en cercle fermé, mais l’Un est en quelque sorte désolidarisé de sa Pensée, quand celle-ci se tourne vers le multiple et manifeste sa féminité créatrice. C’est un premier intermédiaire et un premier sas. Cela ne suffit pas pour désolidariser tout à fait l’Un. <br /><br />Même si le Fils primordial androgyne est en essence la Mère-Père androgyne (Barbélô), tournée vers le multiple, il est comme un nouvel intermédiaire. Puisque ce Fils a été “<i>conçu dans la pensée de l’Esprit et dans le silence (BG 31,10-11)</i>", et engendré par la Mère-Père androgyne, il est inférieur à Elle, et doit être “perfectionné” par des “<i>dons</i>”, Bonté et Intellect. Il reçoit en outre de l’Esprit (Monade, Père) “le soin de ‘<i>créer toutes choses par sa parole</i>’ Logos ? C’est donc le Fils primordial androgyne qui, tourné vers le multiple, procède à la création “par sa parole”. Nous sommes toujours dans le modèle intelligible d’une création pure et éternelle (“<i>constitué de façon parfaite et définitive</i>”). Les "<i>dons</i>" que l'Esprit transmit au Fils primordial androgyne, serviront sans doute d'antécédent aux transmissions par les prêtres aux candidats du salut dans le cadre de baptêmes, ablutions, initiations, mystères, consécrations, sacrements, etc. <br /><br />Ce monde intelligible “<i>prend la forme d’un Homme parfait véritable</i>”, Adamas, qui est l’image de l’Homme primordial, “<i>détenteur d’une <a href="https://hridayartha.blogspot.com/2024/02/connaissance-speciale-et-rivalites.html" target="_blank">connaissance parfaite</a>, capable d’exprimer par la parole cette triade qui n’était jusqu’ici que pensée</i> (BG 34,19-35, 20)”. Le mot Adamas en grec, signifie “diamant”<br /><blockquote>“<i>ἀδάμας / adámas, « inébranlable, incassable », de adamastos : inflexible, inébranlable, qui a donné l'adjectif adamantin, l'ancien nom du diamant adamant et également la désignation adamantane, hydrocarbure tricyclique de formule C10H16)</i>”. (<a href="https://fr.wikipedia.org/wiki/Diamant">wikipédia</a><a href="https://fr.wikipedia.org/wiki/Diamant"> </a><a href="https://fr.wikipedia.org/wiki/Diamant">Diamant</a>)</blockquote>Ce monde intelligible avec ces douze éons et ces quatre lumières, prenant la forme d’Adamas, est la création parfaite telle qu’elle avait été prévue. La continuation de la création dans le monde sensible est plus complexe. Cela était-il prévu aussi, ou un accident ? Les opinions et les croyances à ce sujet divergent. Est-ce une façon de Dieu pour connaître encore davantage sa Pensée, cette fois-ci concrétisée au niveau sensible ? Est-ce que les humains sont des sortes de cobayes dans un laboratoire sensible ? Est-ce un accident maîtrisé, voire souhaité et nécessaire ? S’il y a accident, il serait imputable à une féminité trop poussée (Sophia et l’archonte Yaldabaôth), poussant trop loin la création dans le sensible, dans la matière<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftn2">[2]</a>. Quoiqu’il en soit, cette création-là dans le sensible est imparfaite, et les humains descendants d’Adam (qui n’est pas Adamas) sont imparfaits, et doivent être perfectionnés, sauvés pour réintégrer la création adamantine pure d’Adamas. <br /><br />Leur imperfection les empêche de voir cette création pure, cette Réalité pure et réelle. La création pure envoie des sauveurs “<i>détenteur[s] d’une connaissance parfaite, capable d’exprimer par la parole cette triade</i>”, qui montrent la voie à suivre pour réintégrer la création adamantine pure. Dans cette voie “adamantine”, les humains sont purifiés, initiés, oints et perfectionnés par des prêtres, pour qu’ils réintègrent la création pure. Débarrassés de <a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">toutes leurs tares</a>, purifiées et grâce à la connaissance parfaite, la gnose, les écailles leur tomberont des yeux, et ils apercevront de nouveau la Réalité, telle qu’elle est réellement.<br /><blockquote>“<i>Dans le Vajrayāna [véhicule adamantin], on conçoit donc deux registres de perception de la réalité relative : la réalité relative impure, conditionnée par les forces opérantes, biaisée par les obscurcissements de la connaissance et des passions, et perçue par les êtres ordinaires piégés dans le cycle des existences; et la <a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">réalité</a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html"> </a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">relative</a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html"> </a><a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">pure</a>, c'est-à-dire la manifestation incomposée et inconditionnée des précédents phénomènes, sous la forme des déités vides et lumineuses. Cette dernière est l'expression formelle de la vacuité ou réalité absolue. <br /><br />Toute l'efficience de la pratique repose sur le fait qu'elle n'est que le rétablissement de la perception pure de la réalité relative : l'exercice répété de la visualisation, associé à la récitation des mantra, l'énergie sonore de la Réalité, purifie et transforme peu à peu la perception ordinaire qui finit par s'effondrer ou se déchirer comme un rideau usagé pour faire place à la vision pure. L'union indivisible de la vacuité et de la clarté se manifeste alors pleinement comme les formes pures du tathāgatagarbha enfin actualisé</i>.” (<a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">P. Cornu, Livre des Morts Tibétains</a>, p. 180-181) </blockquote>C'est au XIVème siècle, avec la Révélation de Karma Lingpa (1326–1386), qu'apparaît <a href="https://hridayartha.blogspot.com/2014/12/lingenierie-du-bardo-pour-finir-lannee.html" target="_blank">un sixième Bardo de "<i>la réalité relative pure</i>" (t. <i>chos nyid bar d</i>o)</a>, qui introduit une deuxième réalité "<i>relative</i>" divine et donc supérieure car réellement susceptible d'apporter "le salut" dans le bouddhisme des Anciens, et qui ouvre la perspective <a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html" target="_blank">aux prêtres d'élargir leur offre de services post-mortem</a>. Cela fera <a href="https://hridayartha.blogspot.com/2017/02/les-trois-verites-du-bouddhisme.html" target="_blank">une troisième vérité "religieuse", en plus de la vérité ultime et la vérité relative "ordinaire"</a>. Celle-ci permettrait un salut "Réel" contrairement au <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html" target="_blank">"repos inférieur" de "l'Intellect-foi"</a> (voir ci-dessous).<br /><br />Dans l’ogdoade, à la huitième terre, au-dessus de la sphère des sept planètes du sensible, l’homme perfectionné, en s’approchant du <a href="https://hridayartha.blogspot.com/2013/10/la-plenitude-une-vacuite-bien-remplie.html" target="_blank">plérôme</a> et de la Pensée de Dieu, verra enfin “<i>les déités vides et lumineuses</i>” du <a href="https://hridayartha.blogspot.com/2014/12/le-monde-imaginal.html" target="_blank">monde intelligible</a>.<br /><blockquote>“<i>Puisque l'Homme parfait véritable a conçu le modèle de l'humanité en trois générations (BG 35,20-36,15), l'histoire humaine doit s'organiser ainsi. L'initiative en est prise par l'Archonte qui crée une femme psychique et matérielle à la ressemblance d'Épinoia, pensant ainsi attirer cette dernière (c'est-à-dire l'Esprit) dans sa créature. La tentative est évidemment vouée à l'échec mais a pour conséquence de faire passer une part de la puissance de l'Archonte, c'est à-dire de l'âme, dans la femme psychique (BG 59,6-19). Dès lors l'âme, cette puissance de la Mere confisquée par l'Archonte, se trouve divisée entre Adam et la femme psychique, tandis qu'Épinola détient l'esprit. L'humanité naîtra, en conséquence, d'un double mariage d'Adam. S'unissant d'abord à la femme psychique et matérielle, il donne naissance à une lignée de “psychiques” tiraillés entre l'esprit et la matière (BG 63,2-9) et placés sous le contrôle de deux archontes, Yaoué-Caïn et Eloïm-Abel (BG 62,3-63,1; 63,10 12). S'unissant ensuite à Épinoia, la femme spirituelle, Adam donne naissance à Seth et à la lignée des “spirituels” (BG 63,12-16). Toutes ces âmes ont pour vocation de reconstituer le monde intelligible mais par des voies spécifiques que l'auteur décrit en clair dans un petit traité des fins dernières (BG 64,14-71,2). Tandis que certains descendants de Seth accèdent directement à la connaissance (BG 72,12-73,18), d'autres choisissent de se laisser enfermer dans le monde archontique pour venir en aide aux âmes des psychiques qui s'y trouvent enfermées (BG 73,17-75,13). Telle est la situation actuelle</i>.” (EG, Pléiade p. 210)</blockquote>Sophia, la mère de Yaldabaôth, le créateur du monde sensible, était le douzième éon pur du Fils primordial androgyne/Barbélô. Agissant seule sans l’accord des cinq éons mâles du Père, il y a eu une rupture de son état androgyne Mère-Père, et elle devient uniquement Mère. “<i>Une partie d'elle-même nommée Sophia se projette hors de l'intelligible</i>”, dans le sensible, l'autre partie, nommée “<i>Epinoia de la lumière</i>” demeure dans l’intelligible. L’union de la Sophia “sensible” et d’Adam donne naissance à la lignée des “<i>psychiques</i>” (empêtrés dans le sensible), Caïn et Abel. L’union d’Epinoia et d’Adam, donne naissance à la lignée des “<i>spirituels</i>” de Seth (ayant préservé le lien avec l’intelligible). La part “spirituelle” semble liée aux cinq éons mâles du Père, et sans doute à "<i>la part mâle de l'âme</i>" sur laquelle je reviendrai une autre fois. <br /><br />Tous les humains, descendants de Sophia/Epinoia ont une parcelle de Lumière et donc une possibilité de remontée vers l’intelligible, mais se divisent en trois races/familles ou “<i>filiations spirituelles</i>” (g. <i>genea</i> s. <i>gotra</i>, kula t. <i>rigs</i>). Ce qui est très remarquable chez les Sethiens, c’est “<i>que certains descendants de Seth accèdent directement à la connaissance</i>” tandis que “<i>d'autres choisissent de se laisser enfermer dans le monde archontique pour venir en aide aux âmes des psychiques qui s'y trouvent enfermées</i>”. Des <i>bodhisattvas </i>pourrait-on dire. <br /><br />Dans d’autres groupes de chrétiens (“gnostiques”), comme ceux à l’origine de <i><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">La</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">Sagesse</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">de</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">Jésus</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">-</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/contenu/translations/La-Sagesse-de-J%C3%A9sus-Christ-Abstract.pdf">Christ</a></i> (NH III,4 ; BG 3, <a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-III-4-BG-3-Sagesse-de-J%C3%A9sus-Christ.pdf">traduction</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-III-4-BG-3-Sagesse-de-J%C3%A9sus-Christ.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-III-4-BG-3-Sagesse-de-J%C3%A9sus-Christ.pdf">en</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-III-4-BG-3-Sagesse-de-J%C3%A9sus-Christ.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-III-4-BG-3-Sagesse-de-J%C3%A9sus-Christ.pdf">ligne</a> de Catherine Barry), il y a trois “<a href="https://hridayartha.blogspot.com/2022/01/petite-genealogie-des-familles.html">filiations</a><a href="https://hridayartha.blogspot.com/2022/01/petite-genealogie-des-familles.html"> </a><a href="https://hridayartha.blogspot.com/2022/01/petite-genealogie-des-familles.html">spirituelles</a>”, avec des noms différents. Dans un article de 1994<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftn3">[3]</a>, Catherine Barry écrit :<br /><blockquote>“<i>Dans le premier récit (VII, 23, 9-24, 29a), l'origine de l'humanité est décrite en trois épisodes, où Roberge a reconnu trois natures, ou races, d'êtres humains. Il y a d'abord les «<b>psychiques</b>», qui tirent leur «racine» d'un principe démiurgique mâle, «l'Obscur». Ils sont dotés d'un corps et d'une âme matériels dont la formation est attribuable au coït de puissances cosmiques mâles et femelles. Puis viennent ceux qui détiennent, en sus de leur corps et de leur âme matériels, une parcelle d'intellect, parce qu'ils ont leur racine dans « l'Intellect-Foi ». Ceux-là sont dits « <b>noétiques</b>». Enfin, la troisième race se révèle la plus parfaite, puisqu'elle possède, en plus du corps, de l'âme, et de la parcelle d'intellect, le don d'une pensée héritée de « l'Étonnement de l'Esprit ». Leur racine à eux est l'Esprit inengendré, et ils sont appelés les « <b>pneumatiques </b>». Les trois principes d'où les trois races tirent chacune leur existence sont également mentionnés dans un deuxième récit anthropogonique (27, 34b-28, 4a), qui raconte le repeuplement suivant le déluge.” <br /><br />“ La race issue de la racine de lumière s'y trouve promise à une remontée vers sa racine — donc au salut parfait —, et celle qui vient de l'Intellect-foi à un repos inférieur, précisément dans le lieu que les <b>pneumatiques </b>auront quitté lors de leur remontée. Quant à la race dite psychique, celle-là se verra dissoute dans la matière, c'est-à-dire dans «l'Obscur», exclue par conséquent de toute forme de repos</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftn4">[4]</a>” </blockquote>Seuls les “<i><b>pneumatiques</b></i>” remontent vers leur racine de lumière, les “<i><b>noétiques</b></i>” trouvent un repos inférieur, tout comme - selon le mahāyāna - celui des auditeurs bouddhistes du “petit véhicule” aspirant à un nirvāṇa “stérile”, et les “<i><b>psychiques</b></i>” restent captifs dans “la matière”, tels des “<a href="https://en.wikipedia.org/wiki/Icchantika"><i>icchantika</i></a>”, <a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">déclarés</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html"> </a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">hors</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">-</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">la</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">-</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">loi</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html"> </a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">par</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html"> </a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">les</a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html"> </a><a href="https://hridayartha.blogspot.com/2022/01/les-grands-bodhisattvas-sont-au-dessus.html">bouddhistes</a>, et sont condamnés à <a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html" target="_blank">continuer la métempsychose</a> ou de se perdre dans <i style="background-color: white; color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13.2px;"><a href="https://hridayartha.blogspot.com/2016/09/le-puits-de-loubli.html" style="color: #3399bb; text-decoration-line: none;" target="_blank">le puits de l'Oubli</a></i>. En effet, plusieurs groupes de chrétiens à Alexandrie croyaient à la métempsychose. <br /><br />Le bouddhisme dans ses formes ésotériques du mahāyāna et du vajrayāna (véhicule adamantin) partage mutatis mutandis de nombreuses croyances, l’amour des mystères, des théories cosmogoniques, théogoniques, anthropogoniques et généalogiques avec les premiers chrétiens de l’orient, dans de nombreuses variations, y compris “internes”. Sans aller jusqu'à dire que les uns ont influencé les autres, cela est certainement dû à une “mondialisation” spirituelle dans le monde helléniste, au moment même d’une mondialisation commerciale en croissance et d’une succession de volontés d’impérialisme. <br /><br />Ces éléments religieux (<a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html">Lumière</a><a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/il-suffit-de-passer-le-pont.html">divine</a>) le bouddhisme les partage avec d’autres religions, mais le bouddhisme a une part singulière qui lui est propre et qui aspire davantage à une <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">lumière</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">humaine</a>.<div><br /></div><div>Voir aussi </div><div><i><a href="https://hridayartha.blogspot.com/2023/09/les-trois-corps-eclipses-par-les-trois.html" target="_blank">Les trois corps éclipsés par les trois états intermédiaires</a></i> <br /><i><a href="https://hridayartha.blogspot.com/2022/05/le-bodhisattvayana.html" target="_blank">Le bodhisattvayāna</a></i><br /><div style="text-align: center;">***</div> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftnref1">[1]</a> <i>Ecrits gnostiques</i>, Pléiade, p. 208<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftnref2">[2]</a> “<i>L'eon responsable est nommé Sophia, dernier des douze éons du Fils. C'est elle qui, se projetant hors du modèle intelligible, donne naissance à un Fils imparfait, l'Archonte Yaldabaôth, créateur du monde sensible. Sophia n'est en fait qu'une manifestation de Bar- bélő, la (ou le) Mère Père, Puissance parfaite tournée vers l'un par sa masculinité et vers le multiple par sa féminité. Après avoir manifesté parfaitement sa masculinité dans l'Homme parfait véritable, Barbélő poursuit cette marche vers le multiple qu'implique sa fémi- nité. Elle agit donc sans l'accord des éons mâles, mais conformément au modèle intelligible de sa propre féminité. Cette fonction maternelle qui la pousse à enfanter provoque chez elle une double rupture: de Mère-Père qu'elle était, elle devient Mère et tandis qu'une partie d'elle-même nommée Sophia se projette hors de l'intelligible, l'autre, nommée Epinoia de la lumière, y demeure (BG 36,16-37,18). L'Archonte Yaldabaôth, fruit de l'impétuosité de Sophia, ne connaît du monde intelligible que l'image reflétée par sa mère. Dérobant à celle-ci une part de sa puissance, il s'empare de cette image partielle de l'intelligible et l'érige en modèle absolu. Il se crée une cour archontique qui n'est qu'une pâle imitation des éons du Fils (BG 37,18-44,9). De plus, comme il est ignorant de la masculinité des éons célestes, il se présente à ses archontes comme unique (BG 42,10-43,5), provoquant ainsi par son blasphème le «repentir » de sa mère qui décide de lui reprendre cette part de puissance dont il a fait mauvais usage (BG 44.9-47,13). <br /><br />La reconquête puissance est décrite dans le troisième volet. L'instrument de cette reconquête est l'homme; c'est lui qui est chargé de reconstituer la plénitude symbolisée par l'Homme parfait véritable qui a été détruite par la sortie de Sophia</i>.” EG, Pléiade, p. 209 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftnref3">[3]</a> Catherine Barry,<a href="https://doi.org/10.7202/400847ar"> </a><i><a href="https://doi.org/10.7202/400847ar">Les</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">textes</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">de</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">Nag</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">Hammadi</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">et</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">le</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">problème</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">de</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">leur</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">classification</a><a href="https://doi.org/10.7202/400847ar">. </a><a href="https://doi.org/10.7202/400847ar">Chronique</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">d</a><a href="https://doi.org/10.7202/400847ar">’</a><a href="https://doi.org/10.7202/400847ar">un</a><a href="https://doi.org/10.7202/400847ar"> </a><a href="https://doi.org/10.7202/400847ar">colloque</a></i>, Laval théologique et philosophique, 1994 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Cr%C3%A9ation%20pure%20et%20impure.rtf#_ftnref4">[4]</a> Laval théologique et philosophique, Volume 50, numéro 2, juin 1994, Les textes de Nag Hammadi et le problème de leur classification. Chronique d’un colloque, Catherine Barry.<div style="mso-element: footnote-list;"><div id="ftn4" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-72704256376792680822024-02-23T00:30:00.000-08:002024-03-03T01:05:59.689-08:00Il suffit de passer le pont...<div class="separator" style="clear: both; text-align: left;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFUDv5Wr-CINDbyIjSJVxz2XyKJaXwwbpX-v5RUf1cdQ01LytkiveeVE9yEk0uJSxOjc8OVvajvQOb8gRllPbX_yUpRceu4ILatP3tSyFybG70hHoXRtc_Fs-OFAZ51oIqgy9Iv_SuAz6TzZDO2pYJ9VXhsScUaQEPqRj9yTOm9m6dYojEwN0Uwk15Qfk/s1396/Pure%20Land%20scroll%20J1%20Worthies%20heading%20for%20the%20Pure%20Land%202.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="879" data-original-width="1396" height="402" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFUDv5Wr-CINDbyIjSJVxz2XyKJaXwwbpX-v5RUf1cdQ01LytkiveeVE9yEk0uJSxOjc8OVvajvQOb8gRllPbX_yUpRceu4ILatP3tSyFybG70hHoXRtc_Fs-OFAZ51oIqgy9Iv_SuAz6TzZDO2pYJ9VXhsScUaQEPqRj9yTOm9m6dYojEwN0Uwk15Qfk/w640-h402/Pure%20Land%20scroll%20J1%20Worthies%20heading%20for%20the%20Pure%20Land%202.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">"Dignitaires passant le pont vers la Terre pure" (détail <i><a href="https://people.reed.edu/~brashiek/scrolls/seriesA/01/A01f.html" target="_blank">Bridge of the Seven Treasures</a></i>)<br />"Deux diables Courte-vie et Prompte-mort, précipitent dans les flots les âmes qui s’y engagent"</span></td></tr></tbody></table><br />Sans syncrétisme pas de religion. Cependant, le mot syncrétisme prend souvent un sens péjoratif dans une religion qui se respecte.</div><blockquote>“<i>Fusion de différents cultes ou de doctrines religieuses; en partic., tentative de conciliation des différentes croyances en une nouvelle qui en ferait la synthèse</i>.”</blockquote>Et pourtant, sans "syncrétisme" aucun culte, aucune religion ou spiritualité n’existerait. Le syncrétisme semble poser moins problème dans l’art, la musique, la gastronomie. Quand on touche aux croyances et aux identités culturelles, cela devient nettement plus sensible. Le terme syncrétisme semble alors vouloir dire “Chacun chez soi et les cochons seront bien gardés”, car la fusion termine si souvent en con-fusion.<div><br />Dans de nombreuses religions, sept est le nombre de perfection, et même la gamme diatonique de Pythagore consiste en 7 notes. Car il y avait initialement sept planètes connues dans notre cosmos. Toutes les religions, anciennes ou nouvelles, tiennent toujours au nombre ancien. Il ne faut pas toucher un système qui fonctionne : <i>if it ain't broke, don't fix it</i>. Donc la terre, les sept planètes, les dieux-planètes, et les Parfaits et Dieu au-delà, n’y touchons pas. Les sept jours de la semaine nommés d’après les sept planètes sont très bien comme ils sont. </div><div><br /></div><div>Les religions s’intéressent surtout à la vie de l’âme (tib. <i>bla</i>) après la mort et à l’au-delà. L’âme est une étincelle de lumière, ou autre semence, embourbée temporairement dans un corps, et qui aspire à retourner dans l’au-delà afin de <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">rejoindre la Lumière divine</a> ou l'Un.</div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_JFvRH4a2DuJl5oN6Y3bupk8e1paTenkARcwL0fgewDB39nRzZGK1z7NmXdvkWEwdjeiarfmW5h_O1p1ondc0ycd7KwYtqqll59A0n49Guun3BYkM3uZyZjanTnO6A-liSVyS5Hmwclvnv1PmNKH7RPMmiKTc_L6BXakFGW6W-1t1wCp1uCg6N76XCKk/s640/The%20Ten%20spheres.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="538" data-original-width="640" height="538" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_JFvRH4a2DuJl5oN6Y3bupk8e1paTenkARcwL0fgewDB39nRzZGK1z7NmXdvkWEwdjeiarfmW5h_O1p1ondc0ycd7KwYtqqll59A0n49Guun3BYkM3uZyZjanTnO6A-liSVyS5Hmwclvnv1PmNKH7RPMmiKTc_L6BXakFGW6W-1t1wCp1uCg6N76XCKk/w640-h538/The%20Ten%20spheres.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face="Arial, Tahoma, Helvetica, FreeSans, sans-serif" style="background-color: white; color: #222222; font-size: x-small;">Screen capture from </span><a href="https://youtu.be/MGaK-A2NsGE?si=zb7a41AuFhd7rGFs" style="background-color: white; color: #3399bb; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: x-small; text-decoration-line: none;" target="_blank">Prof. dr. Wouter Hanegraaff</a></td></tr></tbody></table><br />Les religions ainsi que les platoniciens et néoplatoniciens<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn1">[1]</a> s’intéressent notamment au voyage retour. Il faudrait que l’âme (re)traverse les sept planètes, disons sept jours pour traverser chaque sphère planétaire et les entités qui la fréquentent, soit sept fois sept, quarante-neuf jours, un long voyage, pour une âme solitaire sans boussole. Et de quoi vivra-t-elle ? Les religions offrent tous les services dont pourrait avoir besoin une âme transmigrante. <a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">Les</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">taoïstes</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">et</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">les</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">bouddhistes</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">en</a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html"> </a><a href="https://hridayartha.blogspot.com/2022/04/commerce-dindulgences-bouddhistes.html">Chine</a> sont parmi les mieux outillés dans ce domaine<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn2">[2]</a>. Leur saṃsāra <a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">se</a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">limita</a>it<a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">encore</a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">à</a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">cinq</a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html"> </a><a href="https://hridayartha.blogspot.com/2011/01/linflation-comme-indicateur-dordre.html">destinées</a>, là où le bouddhisme tibétain en compte six. Les religieux ont pour tâche d’empêcher que les âmes de trépassés soient agressées lors de leur périple ou transmigrent dans de mauvaises destinées, et veillent à leur confort optimal pendant le voyage qui dure au maximum 49 jours, soit sept semaines. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpDe5hJ8F3BC0Ewc5EgGAa4kaepXaBd3ZeqrLcUDfo3ozTWjmrHqKgQcPoPrkda_-uB1VXMlRNP7GPBqKpbaI80UBqT2dDgZ2D9lsgZh3-2ha8m9QsNRPo9GEAKI98bRJcT3vs1L2wU3d-JaauP3a0OF4xMdfGADwJLD_jfHhe0Mb1azR4mVSSClkGJvI/s719/Henri%20Dor%C3%A9%20fig.%2060%20la%20roue%20de%20la%20m%C3%A9tempsychose.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="719" data-original-width="686" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpDe5hJ8F3BC0Ewc5EgGAa4kaepXaBd3ZeqrLcUDfo3ozTWjmrHqKgQcPoPrkda_-uB1VXMlRNP7GPBqKpbaI80UBqT2dDgZ2D9lsgZh3-2ha8m9QsNRPo9GEAKI98bRJcT3vs1L2wU3d-JaauP3a0OF4xMdfGADwJLD_jfHhe0Mb1azR4mVSSClkGJvI/w381-h400/Henri%20Dor%C3%A9%20fig.%2060%20la%20roue%20de%20la%20m%C3%A9tempsychose.JPG" width="381" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Henri Doré fig. 60 la roue de la métempsychose avec 5 mondes</span></td></tr></tbody></table><br />Grâce au système des révélations terma (<i>gter ma</i>), le bouddhisme tibétain, à force de multiples fusions successives à différentes époques (notamment aux XVI-XIXème siècles), a su rattraper son retard en complétant et en ajustant son outillage GPS post-mortem, et prendre même de l’avance sur toutes les autres religions. Quasiment toutes les options sont disponibles.<br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFcrjXF3InESYKi2b2ek_tMV5DOYUDfa7MzzLq9X-ZqwYTWO1RIRwwNdS1GcgZ0MoFqOZpAiV-CUwXoyQbuu3JGo3Pt2qoO1zO0YJqC7KBLe8jT3IwjgCuLpzZfzW6WFeNILccJsQqD9vS3dFbYc8Ey8jOElGZmUuRzjK6zaxHTm3oWLGQfhmZiagodlA/s720/Henri%20Dor%C3%A9%20autel%20avec%20tablette%20de%20nom.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="490" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFcrjXF3InESYKi2b2ek_tMV5DOYUDfa7MzzLq9X-ZqwYTWO1RIRwwNdS1GcgZ0MoFqOZpAiV-CUwXoyQbuu3JGo3Pt2qoO1zO0YJqC7KBLe8jT3IwjgCuLpzZfzW6WFeNILccJsQqD9vS3dFbYc8Ey8jOElGZmUuRzjK6zaxHTm3oWLGQfhmZiagodlA/w273-h400/Henri%20Dor%C3%A9%20autel%20avec%20tablette%20de%20nom.png" width="273" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Henri Doré, cercueil, autel avec tablette de nom (Chine)</span> </td></tr></tbody></table><br />Je vais me limiter dans ce qui suit aux Guides de géolocalisation mythocosmique (<i>rigs drug gnas 'dren</i>) et à la pratique de Korwa Dongtrouk<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn3">[3]</a> que l’on trouve dans la collection du <a href="https://www.rigpawiki.org/index.php?title=Rinchen_Terdz%C3%B6" target="_blank">Rinchen Terdzö</a> de Jamgön Kongtrul (1813-1899). Comme dans les <i><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Recherches</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">sur</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">les</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">superstitions</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">en</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Chine</a></i> (<i>première partie</i>) de Henri Doré, on y trouve une petite table-autel avec une tablette nominale (Tib. <i>ming byang</i> C. <i>Ji Ling</i> 祭灵), qui sert de “<i>siège de l’âme</i>” temporaire, le temps des rituels. “<i>C’est une tablette en papier, une sorte de poche ou de grande enveloppe rouge rectangulaire, censée contenir l’âme [tib. bla] du défunt dont on a écrit le nom dessus</i>” (H.Doré). <br /><blockquote>“<i>Nous avons ici le principe de l'effigie nominale représentant le défunt, qui sert de support pour fixer son principe conscient, lequel pourra ensuite être aisément instruit. Ce substitut du corps est ici représenté par des morceaux de vêtement ayant appartenu à l'individu ou même par des fragments de ses os si les funérailles sont achevées, et par l'écriture du nom du défunt. La mention du la (tib. bla) errant, sorte d'âme vitale d'origine non-bouddhiste, est un indice de l'ancienneté probable d'un procédé qui fut par la suite adapté aux doctrines bouddhistes et approchantes du Youngdroung bön. On notera aussi la mention selon laquelle cette pratique doit être faite chaque semaine après le décès. Enfin, l'allusion aux déités paisibles et courroucées montre le lien étroit de ces rituels avec la période post mortem, lien confirmé par l'existence du Bardo Thödröl de la transmission orale (tib. sNyan rgyud bar do thos sgrol) chez les Bönpo dès le XI siècle</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn4">[4]</a>.” </blockquote>Dans les pratiques tibétaines, on peut trouver à la fois des éléments taoïstes, Bön, manichéens, zoroastriens, tantriques indiens (<i>sādhana</i>, <i>abhiṣeka</i>), etc. Philippe Cornu a assisté à des rituels “<i>Nédren</i>” (tib. <i>gnas ‘dren</i>), et en donne une description dans son livre.<br /><blockquote>“<i>Il m'a été donné plusieurs fois d'assister à un rituel de nédren, notamment en 1989 où celui-ci était présidé par le IVe Dodroupchen rinpoché ; en 1996 également avec l'actuel VII dzogchen rinpoché ; et en 1997, où le rituel était accompli par Tülkou Pégyal rinpoché, un maître rattaché à la tradition du monastère dzogchen et spécialisé dans les rituels des défunts. Dans tous les cas, le corps étant absent, on fabrique d'abord une carte-support portant le nom du défunt, le mingtchang ou tsentchang (tib. mtshan byang), monté sur un bâtonnet vertical : l'ensemble constitue le tchangbou (tib. byang bu). La carte-support est une feuille de papier rectangulaire sur laquelle figure le dessin du défunt assis sur un lotus, les mains en prière, surmonté d'un parasol, les syllabes Ā SU NṚ TRI PRE DU étant apposées respectivement au niveau du front, de la gorge, du cœur, de l'ombilic, du sexe et des plantes des pieds de la représentation. Ces syllabes sont celles des différentes destinées du samsara. L'idée est de purifier ces empreintes karmiques figurées sous forme de lettres, afin d'éviter que le défunt ne soit entraîné à renaître dans l'une de ces destinées. Une baguette de bois horizontale, collée en haut du dessin, permet de fixer celui-ci sur un axe vertical en bois ou en bambou planté dans un bol de riz, d'orge ou de sable. La baguette horizontale est alors recouverte d'une étoffe, si possible provenant d'un vêtement ayant appartenu au défunt. Puis un miroir, symbole de l'esprit, est soit attaché au sommet du mingtchang, soit disposé dans une coupelle placée à côté</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn5">[5]</a>”</blockquote><p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi__jwMVwIrGi42btDdmUyLeawnXbE4YzF9fggmDNGX-h_vlGCE58q8-S6ViMkM6fiZwHjk7ltEETZb8TtFIKC9OXOHd5qSeEybWVZKShQqm4Sp3ZZk7wDTBhb46jhXXnVP2J4US_I9CghyphenhyphenMfEHrf57nr16qMZo4q6-FOehIuvXMTlvwhLJp27l_IMcR0A/s945/Mingctchang%20IV.13%20P%20Cornu%20Bardo.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="945" data-original-width="709" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi__jwMVwIrGi42btDdmUyLeawnXbE4YzF9fggmDNGX-h_vlGCE58q8-S6ViMkM6fiZwHjk7ltEETZb8TtFIKC9OXOHd5qSeEybWVZKShQqm4Sp3ZZk7wDTBhb46jhXXnVP2J4US_I9CghyphenhyphenMfEHrf57nr16qMZo4q6-FOehIuvXMTlvwhLJp27l_IMcR0A/w300-h400/Mingctchang%20IV.13%20P%20Cornu%20Bardo.jpg" width="300" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Tablette nominale (ming byang) (photo : P.Cornu IV.13)<br />Colonne des syllabes sur la droite A Ni Tir Pre et Du </span></td></tr></tbody></table><br />D’abord, la conscience, ou le “c<i>ontinuum de conscience</i>” pour tenter de rester dans un cadre axiomatique bouddhiste, est convoqué et fixé dans le support, la “tablette nominale” (<i>ming byang</i>). Impossible pour une conscience en dérive dans le bardo d’y résister. Philippe Cornu précise que les maîtres nyingmapa arrivent même, au-delà des 49 jours, à capturer des âmes (<i>bla</i>) ou des "<i>continuum de conscience</i>" dans leur nouvelle destinée misérable, et de les fixer avec le mantra NṚ YAṂ VAJRA AṄKUŚA<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn6">[6]</a> JA JA dans le “siège de l’âme” (p. 725), afin de les sauver par un Nédren de la deuxième chance. Une fois capturée, l’âme, par le biais de son “siège”, ainsi que son esprit-miroir sont purifiés par l’eau consacrée versée sur le miroir rituel. Les syllabes marqués aux différents endroits du siège-corps, Ā SU NṚ TRI PRE DU, représentent les six mondes : les dieux (Ā), les demi-dieux (SUra), les humains (NARa), les animaux (TIRyak), les mânes (PREta) et les états misérables (DUrgati). Ces syllabes-mantras correspondent à “<i>l'énergie sonore de la Réalité</i>”. La Réalité vibre en effet en Sanskrit.<br /><blockquote>“<i>Dans le Vajrayana, on conçoit donc deux registres de perception de la réalité relative : la réalité relative impure, conditionnée par les forces opérantes, biaisée par les obscurcissements de la connaissance et des passions, et perçue par les êtres ordinaires piégés dans le cycle des existences; et la réalité relative pure, c'est-à-dire la manifestation incomposée et inconditionnée des précédents phénomènes, sous la forme des déités vides et lumineuses. Cette dernière est l'expression formelle de la vacuité ou réalité absolue.<br /><br />Toute l'efficience de la pratique repose sur le fait qu'elle n'est que le rétablissement de la perception pure de la réalité relative : l'exercice répété de la visualisation, associé à la récitation des mantra, l'énergie sonore de la Réalité, purifie et transforme peu à peu la perception ordinaire qui finit par s'effondrer ou se déchirer comme un rideau usagé pour faire place à la vision pure. L'union indivisible de la vacuité et de la clarté se manifeste alors pleinement comme les formes pures du tathāgatagarbha enfin actuali</i>sé.” (p. 180-181)</blockquote><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBV70uv8WxMaYkVe6Zs_mn-lYTv8kFXOY4FQBr49mrUWAc78oP6Jp6Y_Q4TO-bzEhncMWbSTSzkTUfMuYhA3Z0kyJERDr8Vk-XYiRb9xVkNZXxLniwFyegQ7nmtB8uAQK2VwbUYJ5jGBxcYqom3Gor0K56DRRPhC6V7cUTJhDaI0VFR5_WE1jzuRvBaf8/s1655/Rencontres%20du%20troisi%C3%A8me%20type%20communiquer%20gr%C3%A2ce%20%C3%A0%20l'%C3%A9nergie%20sonore.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="795" data-original-width="1655" height="193" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBV70uv8WxMaYkVe6Zs_mn-lYTv8kFXOY4FQBr49mrUWAc78oP6Jp6Y_Q4TO-bzEhncMWbSTSzkTUfMuYhA3Z0kyJERDr8Vk-XYiRb9xVkNZXxLniwFyegQ7nmtB8uAQK2VwbUYJ5jGBxcYqom3Gor0K56DRRPhC6V7cUTJhDaI0VFR5_WE1jzuRvBaf8/w400-h193/Rencontres%20du%20troisi%C3%A8me%20type%20communiquer%20gr%C3%A2ce%20%C3%A0%20l'%C3%A9nergie%20sonore.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://www.youtube.com/watch?v=N_wnrwXIeUQ" target="_blank">Rencontres du troisième type. Communiquer grâce à l'énergie sonore de la Réalité</a> : <br />Ā SU NṚ TRI PRE DU</span></td></tr></tbody></table><br />Comment l’âme, ou le “<i>continuum de conscience</i>”, est-elle empêchée de transmigrer dans une des six destinées ? Pardi, en brûlant leurs six syllabes-germe marqués sur le support ! Après avoir été lavée par l’eau consacrée ("<i>ignée</i>"), et en brûlant les germes des six mondes, il est tout simplement impossible que ceux-ci se matérialisent de nouveau pour l’âme sauvée. L’effigie vide sera incinérée, mais l’âme aura déjà passé le pont.</div><div><br />Les Guides de géolocalisation mythocosmique (<i>rigs drug gnas 'dren</i>) consistent en plusieurs parties en fonction des versions extensives ou condensées :<br /></div><blockquote><div>Les préparatifs et la création du support<br />La convocation de la conscience et sa fixation dans le support<br />La séparation des influences négatives<br />Les ablutions et purifications des obstacles et des actes négatifs<br />L’extirpation des poisons (tib. <i>dug phyung</i>, d’origine Bön)<br />Refuge et consécration<br />Hommages et offrandes<br />Incinération des nourritures et boissons (<i>zas bsngo bsregs</i>)<br />Montrer la voie (<i>lam sbyong bstan pa</i>)<br />Projection de la conscience dans un champ pur (<i>rnam shes spar ba</i>)<br />Crémation de l’effigie, rassembler les cendres de l’effigie et en faire des <a href="https://en.wikipedia.org/wiki/Tsatsa_(votive_offering)" target="_blank">offrandes votives <i>tsatsa</i></a> en les mélangeant avec l'argile.</div></blockquote><blockquote><div> </div></blockquote><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI2VJex83yFLsoAN1GQN4hHePyHOAnBq325ZwTLbn-VN_q1KpCC6cmSytQAcjbyyKjJHC_HImIu2uRRMFCxbLfWESHMyQ2hXT_VpwXRUUdUEYzhWvlVxAMVIUwEnzLkpx0aHbFbCkE3rtpqqo3hmfxv1Vqw0-uVACEaGzRMrEM2CcBdKe3jdJgukKC9AA/s385/Korwa-Dontruk-2%20Samye%20Ling.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="385" data-original-width="368" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI2VJex83yFLsoAN1GQN4hHePyHOAnBq325ZwTLbn-VN_q1KpCC6cmSytQAcjbyyKjJHC_HImIu2uRRMFCxbLfWESHMyQ2hXT_VpwXRUUdUEYzhWvlVxAMVIUwEnzLkpx0aHbFbCkE3rtpqqo3hmfxv1Vqw0-uVACEaGzRMrEM2CcBdKe3jdJgukKC9AA/s320/Korwa-Dontruk-2%20Samye%20Ling.jpeg" width="306" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Korwa Dongtrouk (<a href="https://www.samyeinstitute.org/wiki/korwa-dongtruk/" target="_blank">Samye Ling</a>)</span></td></tr></tbody></table><br />La pratique de Nédren est encadrée dans un rituel tantrique (<i>sādhana</i>), comme celui de “<i>Avalokiteśvara rouge</i>”, <i>Rituel très condensé de la tablette nominale associé au rituel de l’aiguière du Grand compatissant qui secoue les tréfonds du saṃsāra</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn7">[7]</a>. Les ”<i>tréfonds du saṃsāra</i>” sont secoués par l’incinération des syllabes-germe des six mondes, et l’eau consacrée de l’aiguière lave l’esprit et “la conscience” (<i>bla</i>). Mais la conscience est d'abord attirée et fixée dans le support : </div><blockquote>"<i>Par la vérité des Trois Joyaux<br />Par la vérité du dharmatā parfaitement authentique<br />Par la vérité de l'infaillibilité des liens de l'harmonie universelle (brten 'brel)<br />Par la vérité du Bienheureux Grand compatissant qui secoue les tréfonds du saṃsāra <br />Et par la puissance de la vérité universelle (bden pa chen po), où que se trouve la conscience de l'individu qui est passé de ce monde à son existence suivante, où que ce soit dans une des six destinées ou dans l'état intermédiaire, qu'elle se pointe ici sur le champ ! NṚ VAJRA-AṄKUŚA JA (trois fois)"</i></blockquote><div>L’officiant qui se visualise comme “<i>Avalokiteśvara rouge</i>” imagine les sommets de ses mains jointes comme les Pères-Mères des Cinq Familles. Des interstices entre les dix doigts joints fusent des lumières de gnose qui brûlent les syllabes des six destinées, aux six emplacements du corps-support du trépassé, du même coup réduisant en cendres (<i>bhasmi</i>) ses actes négatifs (<i>pāpaṃ</i>) et obnubilations (<i>avaraṇa</i>) par la grâce de tous les tathāgata. <i>Oṃ sarva tathāgata adhiṣṭhāna-adhiṣṭhite sarva pāpaṃ avaraṇa bhasmiṃ kuru svāhā, </i>et le tour est joué. Le performatif est rendu possible grâce à l'énergie sonore de la Réalité réelle (<i>mantra</i>). Le mantra à six syllabes d’Avalokiteśvara purifie les six passions qui sont à l’origine de la transmigration dans les six mondes. Le rituel très condensé contient un transfert direct dans la Lumière infinie. Pas de transfert de la conscience dans un champ pur, ou dans le “<i>point d’union d’Amitābha uni à son épouse, devenant ainsi un fils de Vainqueur"</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn8">[8]</a>”. Amitābha, la <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">Lumière illimitée</a>, le <i>Noûs</i>.</div><div><br />Longchen Rabjam explique dans le <i>Trésor du véhicule suprême</i> :<br /><blockquote>“<i>Selon le degré de richesse des donateurs, qui peut être supérieur, moyen ou médiocre, les médiocres feront effectuer le rituel pour guider hors des six destinées [rigs drug gnas ‘dren], présenté plus haut, un jour durant, les moyens sept jours et les supérieurs sept semaines</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn9">[9]</a>”</blockquote>Philippe Cornu ajoute :<br /><blockquote>“<i>Il faut rappeler que, dans le bouddhisme en général, il est d'usage pour les laïcs de prodiguer leur offrandes aux moines ou aux yogis afin d'accumuler des mérites en échange des services rituels qui leur sont offerts. Cette ‘économie’ propre au rapport social entre fidèles laïcs et communauté monastique joue évidemment un rôle lors de la mort d'un membre de la famille et il n'est pas rare que celle-ci fasse des dons considérables en échange du rituel funéraire effectué par les lamas et les moines. Le mérite accumulé est alors dédié au défunt</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn10">[10]</a>”</blockquote>Il en allait de même dans la Chine de H. Doré avec le rituel taoïste/bouddhiste pour "<a href="http://taoistrituals.com/crossing-the-gold-and-silver-bridges-%E8%BF%87%E9%87%91%E9%93%B6%E6%A1%A5/" target="_blank"><i>passer le pont en argent et en or</i></a>" (过“金银桥). Ces ponts sont d'ailleurs d<a href="https://www.jd.com/xinkuan/16726c43f68e38fad6f8.html" target="_blank">isponibles en ligne</a> comme des artéfacts religieux. <br /><blockquote>“<i>3° Cérémonie du Fong-ling. <br /><br />Le troisième ou le cinquième jour après la mort, les riches invitent les bonzes, pour aider l’âme à passer le pont (sans doute le pont de la douleur, jeté sur le torrent rouge, et du haut duquel les deux diables Courte-vie et Prompte-mort, précipitent dans les flots les âmes qui s’y engagent) </i>[voir la première illustration]<i>. <br /><br />Les bonzes viennent en procession, puis, quand la nuit est venue, ils vont se placer devant la demeure du défunt. En avant de la porte d’entrée, un simulacre de pont a été construit avec des tables, placées les quatre pieds en haut ; chaque pied de table soutient une lanterne allumée. <br /><br />A la tête du pont a été dressé un siège élevé, où monte le principal bonze, la tête ceinte du chapeau à cinq cornes. Du haut de ce siège, il marmotte des incantations, puis jette des gâteaux que les curieux se disputent les uns aux autres ; les bonzes s’en vont, et la cérémonie est finie</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftn11">[11]</a>.” </blockquote>Syncrétisme ou non, les religions ont beaucoup de choses en commun. La cosmologie, leurs sciences surannées, les hiérarchies, les clercs, les sermons sur le mérite et le démérite, la tare innée d'un être humain (péché originel, <i>avidyā, </i>manque,<i> </i>dette ...), dévalorisation de ce qui est terrestre, survalorisation de ce qui est céleste, la rédemption, les indulgences, … la reproduction des moyens de production. Quel est le bénéfice réel de ces croyances et rituels, qui en sont un condensé ? Leur propre maintien. Et la continuation du <a href="https://hridayartha.blogspot.com/2017/02/sortir-du-reincarnationisme.html">réincarnationisme</a> ou du "continuum de conscience" qui est le nerf de la guerre du bouddhisme.</div><div><br /></div><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6O5-XSwzLywws8n8n6s5lIbdugfmRz56ovRddN6GBW_4MBc2zkFUAJjLCI3Cndj2zQjnHSLnkSGwZZvkE8yG4AD9ykAl8ImigX94dwAvBFp_FRKaJVP0EpgRU5-m2Liuvd_Ak9dmecQXRx6Id3WEasHDoZ4rIF9Ac1w2913zwccXuleG9AVvacaNXbVc/s800/M%C3%A9ritocratie%20spirituelle%20A01f.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="409" data-original-width="800" height="328" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6O5-XSwzLywws8n8n6s5lIbdugfmRz56ovRddN6GBW_4MBc2zkFUAJjLCI3Cndj2zQjnHSLnkSGwZZvkE8yG4AD9ykAl8ImigX94dwAvBFp_FRKaJVP0EpgRU5-m2Liuvd_Ak9dmecQXRx6Id3WEasHDoZ4rIF9Ac1w2913zwccXuleG9AVvacaNXbVc/w640-h328/M%C3%A9ritocratie%20spirituelle%20A01f.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Manuscrit Le pont des sept trésors avec 11 dignitaires qui le traversent (détail <i><a href="https://people.reed.edu/~brashiek/scrolls/seriesA/01/A01f.html" target="_blank">Bridge of the Seven Treasures</a></i>)</span></td></tr></tbody></table><br />De gauche à droite :</div><div style="text-align: center;"><div><i>1.Nonne bouddhiste</i></div><div><i>2.Femme chaste</i></div><div><i>3.Filiale et respectueuse des ancêtres</i></div><div><i>4.Aime faire l'aumône et soulager les gens</i></div><div><i>5.Conseille les autres pour qu'ils fassent le bien</i></div><div><i>6.Propage le taoïsme</i></div><div><i>7.Comprend la bonté et récompense sa source</i></div><div><i>8.Il trouve de la joie dans la bonté et se réjouit de la partager</i></div><div><i>9.Construit des temples et des sanctuaires, des salles et des monastères</i></div><div><i>10.Il a éclairé son esprit et vu sa nature</i></div><div><i>11.Cultive le dao pendant son mandat</i></div></div><div style="text-align: center;"><br /></div><div style="text-align: left;">Devenir une simple âme vierge, sans ignorance, dualisme, passions, actes "négatifs", puisque tous ces éléments doivent être éliminés durant la vie ou sinon en urgence au moment de la mort (en brûlant la syllabe NṚ), ce serait le plus haut degré de perfection d'un être humain ?</div><div style="text-align: left;"><br /></div><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfZP_8uMnCcSKxZMx7NPa1XVFIu9qUMteX5cBIKeRP3392Wsyq_Ce23y5jikqxAtzDfeQO8vsuktHHhKk8KtG5DsfO5XwjlqqpfzoJeE0vNSBdKcI5yb9sRcoXhjBpLDtx8FSJPAeMyuhqVeC5E9DCH7HN5S7E-errAp65f1roKAvnClMbhxNPE6wpAWY/s996/Kalu%20performing%20KD%20in%20Hawai.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="996" data-original-width="607" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfZP_8uMnCcSKxZMx7NPa1XVFIu9qUMteX5cBIKeRP3392Wsyq_Ce23y5jikqxAtzDfeQO8vsuktHHhKk8KtG5DsfO5XwjlqqpfzoJeE0vNSBdKcI5yb9sRcoXhjBpLDtx8FSJPAeMyuhqVeC5E9DCH7HN5S7E-errAp65f1roKAvnClMbhxNPE6wpAWY/w244-h400/Kalu%20performing%20KD%20in%20Hawai.png" width="244" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Kalou R II pratiquant Korwa Dongtrouk à Hawai</span></td></tr></tbody></table><span style="font-size: x-small;"> (<a href="https://shangpakagyu.org/kalu-rinpoche-chenrezig-khorwa-dongtruk-practice-of-red-chenrezig/" target="_blank">capture d'écran 2022</a>) </span></div><div style="text-align: center;"><span style="font-size: x-small;"><br /></span>***</div><div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref1">[1]</a> Au-delà des sept sphères planétaires, ils imaginent <a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-VI-6-Ogdoade-et-Enn%C3%A9ade.pdf" target="_blank">une huitième (ogdoade), une neuvième (ennéade)</a> et même une dixième sphère, l’Un. Il faudrait s’appeler <a href="https://fr.wikipedia.org/wiki/Buzz_l%27%C3%89clair_(film)" target="_blank">Buzz l'Éclair</a> pour aller plus loin. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref2">[2]</a> Voir p.e. H. Doré :<i> <a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Recherches</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">sur</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">les</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">superstitions</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">en</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Chine</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">, </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">première</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">partie</a></i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref3">[3]</a> Thugs rje chen po 'khor ba dong sprug gi bum chog dang 'brel ba'i byang chog shin tu bsdus pa <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref4">[4]</a> Philippe Cornu, <i>Le Livre des morts tibétain</i>, Buchet-Castel, 2009, p. 717<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref5">[5]</a> Philippe Cornu, <i>Le Livre des morts tibétain</i>, p. 722<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref6">[6]</a> Le “<i>crochet adamantin</i>”.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref7">[7]</a> Thugs rje chen po 'khor ba dong sprug gi bum chog dang 'brel ba'i byang chog shin tu bsdus pa <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref8">[8]</a> Philippe Cornu, <i>Le Livre des morts tibétain</i>, p. 759. “<i>La conscience du défunt devient un HRĪḤ rouge, l’essence de l’esprit</i>”.<br /><br /><div>“Ecoute fils défunt de bonne famille</div><div>Quel que soit le lieu où tu naîtras dans le cycle des existences</div><div>Il aura la triple souffrance pour nature</div><div>Sans s'attacher à, et réifier cette [existence]</div><div>Produis l'éminente pensée d'éveil</div><div>Et remémore la Réalité réelle [symbolique]</div><div>Les cinq chemins [du petit véhicule] n'ont pas d'essence propre <br />Perfectionne les dans un état semblable à une illusion</div><div>Et ton corps mental au Coeur lumineux</div><div>Ira dans le Champ Arrangment-de-lotus</div><div>Puisse tu t'y éveiller manifestement</div><div>De façon indifférencie de la Gnose de Lumière infinie</div><div>Ta conscience qui a pris l'aspect de la lettre A blanche</div><div>Est transférée ('<i>pho</i>) dans le Coeur blanc de Lumière infinie</div><div>Tes reliefs (<i>snyigs ma</i>) seront purifiés par les flammes de Gnose</div><div>En l'Elément primordial (<i>ka dag</i>) profond [au niveau de la racine hypostatique] et lumineux.”<br /><br />Nyon cig tshe 'das rigs kyi bu<br />'khor ba'i gnas ris gar skyes kyang</div><div>sdug bsngal gsum gyi rang bzhin yin</div><div>de la ma chags ma zhen par</div><div>byang chub mchog tu sems bskyed nas</div><div>chos nyid bden pa dran par gyis<br />lam lnga rang bzhin med pa ste<br />sgyu ma lta bu'i ngang du rdzogs<br />'od gsal snying po yid kyi lus</div><div>padmo bkod pa'i zhing du song<br />snang ba mtha' yas ye shes dang<br />dbyer med mngon par byang chub shog</div><div>rnam shes aa yig rnam pa ni</div><div>'od dpag med kyi thugs kar 'pho</div><div>snyigs ma ye shes me lce yis</div><div>gting gsal ka dag dbyings su sbyang</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref9">[9]</a> Philippe Cornu, <i>Le Livre des morts tibétain</i>, p. 719-720 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref10">[10]</a> Philippe Cornu, <i>Le Livre des morts tibétain</i>, p. 720<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref11">[11]</a> H. Doré : <i><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Recherches</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">sur</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">les</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">superstitions</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">en</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">Chine</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">, </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">première</a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/"> </a><a href="https://www.chineancienne.fr/d%C3%A9but-20e-s/dor%C3%A9-recherches-sur-les-superstitions-en-chine/dor%C3%A9-recherches-sur-les-superstitions-en-chine-premi%C3%A8re-partie/">partie</a></i>, page I.60 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Sans%20syncr%C3%A9tisme%20pas%20de%20religion.rtf#_ftnref12">[12]</a> "<i>In general, the head (of the body) is described as the essence of the Tathāgata (Vairocana), the right hand as that of Akṣobhya,[1] the left hand as that of Ratnasambhava, the left foot as that of Amitābha, and the right foot as that of Amoghasiddhi. Then, among the fingers which are the appendages (of those hands), the middle one represents the enlightened family of indestructible reality, the index finger represents the enlightened family of the tathāgata, the thumb represents the enlightened family of gemstones, the fourth finger represents the enlightened family of the lotus, and the little finger represents the enlightened family of activity. <br /><br />In this context, the hand-gesture known as the "indestructible palms" (rdo-rje thal-mo) is the causal basis of the seals or hand-emblems. It is described as follows: On the tips of the five fingers of the right hand or Akṣobhya (mi-bskyod), on the five solar disks (nyi-ma'i dkyil), the size of round grains, are respectively the syllables (yi-ge) HŪṂ, OṂ, SVĀ, ĀṂ, and HĀ. These are the five (seed)-syllables of the <a href="https://www.wisdomlib.org/definition/male#history">male</a> consorts of skillful means. And on the five fingers of the left hand or Ratnasambhava (rin-chen), on five lunar disks (zla-ba'i dkyil) the size of grains or amulets there are respectively arrayed the five syllables (yi-ge) MŪṂ, LĀṂ, MĀṂ, PĀṂ, and TĀṂ which belong to the female consorts of discriminative awareness. The union (sbyar-bas) in the gesture of "indestructible palms" which comes about through (las) the respective combination (zung-du sprad-pa) of those two sets of five (lnga-gnyis), namely, the five fingers of the right hand and those of the left hand, is the causal basis for the emergence of ('byung-ba'i rgyu) the seals or hand-emblems (phyag-rgya) belonging to the different deities</i>." <a href="https://www.wisdomlib.org/buddhism/book/guhyagarbha-tantra-with-commentary/d/doc1189178.html" target="_blank">Guhyagarbha Tantra (with Commentary)</a>, Gyurme Dorje, 1987<br /><br /><div style="mso-element: footnote-list;"><div id="ftn12" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-10798151225353212024-02-21T08:31:00.000-08:002024-02-21T23:38:19.927-08:00"Connaissance spéciale" et rivalités : cause et effets<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiljiW3SN4EAysSP2RvzfTtNL64AAJNxxjX1JG6qR5Om3KMG65Bp8AtChC_Ihok5k8bZg5Ugl2WQuwgwctm-_H7Q5QaeLiOJLmMkGymD36xuXMLlNY0Rug-luntHRebqVilgkILQ9CKohxZOnizAaZDLfJKiP8vcod1dVNSrD1KVb1bJGa8oiYLE3vAX_Y/s737/Katholieke%20Heiligen.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="737" data-original-width="600" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiljiW3SN4EAysSP2RvzfTtNL64AAJNxxjX1JG6qR5Om3KMG65Bp8AtChC_Ihok5k8bZg5Ugl2WQuwgwctm-_H7Q5QaeLiOJLmMkGymD36xuXMLlNY0Rug-luntHRebqVilgkILQ9CKohxZOnizAaZDLfJKiP8vcod1dVNSrD1KVb1bJGa8oiYLE3vAX_Y/w326-h400/Katholieke%20Heiligen.jpg" width="326" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Illustration du site <a href="https://catolicosribeiraopreto.com/" target="_blank">Dominus est</a></span></td></tr></tbody></table><br />M. David Litwa explique dans <a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720">une</a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720"> </a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720">vidéo</a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720"> </a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720">sur</a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720"> </a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720">History</a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720"> </a><a href="https://www.youtube.com/live/dY5TNxV5KHc?si=xbbyhH6-uHiOExB1&t=1720">Valley</a> que le terme “gnostique” ne peut pas être utilisé pour classer les groupes de premiers chrétiens, ou pour désigner un groupe de chrétiens éclairés qui se serait appelé ainsi pour se distinguer des autres chrétiens, à partir de Paul. Le terme signifie simplement “ceux qui connaissent” (<i>gnostikoi</i>), connaissent quoi ? Une connaissance spéciale, éclairée, confidentielle, secrète, … reçue de façon spéciale… Ils connaissent quelque chose que le commun des mortels ne connaît pas, et ils prétendent avoir reçu cette connaissance spéciale d’individus ayant une certaine réputation ou autorité parmi les chrétiens, ou qui les auraient à leur tour reçu de tels individus. Des “transmissions secrètes”, que l’on pourrait appeler “<i>āmnāya</i>” en sanskrit ou <a href="https://hridayartha.blogspot.com/2010/06/virupa-et-les-mystiques.html" target="_blank">“<i>man ngag</i>” en tibétain</a> dans le bouddhisme ésotérique. Ceux qui les avaient reçues pouvaient s’estimer être en possession de cette “connaissance”, contrairement aux autres chrétiens. <br /><br />Cela crée une certaine effervescence. Une connaissance secrète (sur Jésus) circulait, et si on était chrétien, cela pouvait être intéressant d’y avoir accès. De connaître quelqu’un qui connaissait, ou qui connaissait quelqu’un qui connaissait… Tous ceux en possession d’une telle connaissance, ou courant derrière cette connaissance, pouvaient être appelés avec un peu d’humour et un peu péjorativement “les <a href="https://iiab.me/kiwix/wiktionary_fr_all_maxi_2022-10/A/connaissant">connaissants</a>”. <br /><br />Et ce depuis <a href="https://hridayartha.blogspot.com/2013/05/la-gnose-est-elle-anti-intellectuelle.html" target="_blank">Paul, qui avait bien parlé de “connaissance”, de “gnose”</a>, mais sans se considérer “gnostique”. Paul était le modèle de tous les chrétiens. Comment Paul avait-il reçu sa connaissance de Jésus, et comment avait-il reçu sa mission de Jésus ? Cela est raconté dans ses Épîtres aux Corinthiens. Dans sa première lettre, nous apprenons qu’il y avait des rivalités parmi les premiers chrétiens.<br /><blockquote>“11 <i>Il m’a été rapporté à votre sujet, mes frères, par les gens de chez Chloé, qu’il y a entre vous des rivalités</i>.<br />12 <i>Je m’explique. Chacun de vous prend parti en disant : « Moi, j’appartiens à Paul », ou bien : « Moi, j’appartiens à Apollos », ou bien : « Moi, j’appartiens à Pierre », ou bien : « Moi, j’appartiens au Christ »</i>.<br />13<i> Le Christ est-il donc divisé ? Est-ce Paul qui a été crucifié pour vous ? Est-ce au nom de Paul que vous avez été baptisés ?</i>” <br /><br />“17 <i>Le Christ, en effet, ne m’a pas envoyé pour baptiser, mais pour annoncer l’Évangile, et cela sans avoir recours au langage de la sagesse humaine, ce qui rendrait vaine la croix du Christ</i>.” <a href="https://www.aelf.org/bible/1Co/1" target="_blank"><i>Première lettre aux Corinthiens</i></a></blockquote>Les rivalités perdurent, car dans sa deuxième lettre aux Corinthiens :<br /><blockquote>“20 <i>Car je crains qu’en arrivant, je ne vous trouve pas comme je voudrais, et que vous ne me trouviez pas comme vous voudriez ; je crains qu’il n’y ait rivalité, jalousie, emportements, intrigues, médisance, dénigrement, insolence, désordre</i> ;” <a href="https://www.aelf.org/bible/2Co/12" target="_blank"><i>Deuxième Lettre aux Corinthiens</i></a></blockquote>Les chrétiens avaient l’air perdu. Comment remettre de l’autorité, comment réarmer la chrétienté ? Si seulement Jésus était encore là. Paul avait trouvé la solution et il explique comment dans sa deuxième lettre aux Corinthiens. Paul y raconte comment il y a 14 ans auparavant, il avait “<i>été emporté jusqu’au troisième ciel</i>”, où il avait vu Jésus, qui lui donna des “<i>révélations</i>” “ <i>tellement extraordinaires</i>”... (07). Grâce à ces révélations et à la mission qui lui fut confiée par Jésus, au troisième ciel, il ne se sentait plus inférieur aux “<i>super-apôtres</i>” (11). <br /><br />C’est ainsi que l’on obtient une “connaissance spéciale”, une transmission (s. <i>āmnāya</i>, t. <i>man ngag</i>) et que les autres chercheront sans doute à obtenir de vous. Qui l’as reçue, qui l’a, qui ne l’a pas, et pourquoi pas moi ? Et cela peut en effet donner lieu à la “<i>rivalité, jalousie, emportements, intrigues, médisance, dénigrement, insolence, désordre</i>”. <br /><br />Après Paul, d’autres chrétiens sont montés au troisième ciel, ont eu des visions, ou ont reçu une connaissance spéciale d’autres manières spéciales. Et cela ne se limite pas au monde chrétien… Voir mon blog <i><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">Versions</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html"> </a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">de</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html"> "</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">yogācārabhūmi</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">" </a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">et</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html"> </a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">Tuṣita</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">-</a><a href="https://hridayartha.blogspot.com/2022/02/versions-de-yogacarabhumi-et-tusita.html">nautisme</a></i> pour le même phénomène dans le bouddhisme, quelques siècles après Paul.<br /><br />Peut-on appeler “gnostique” tous ceux qui se réclament d’une “connaissance spéciale” obtenue de façon spéciale, et qui se sentent privilégiés à cause de cette connaissance ? Cela ferait beaucoup de “gnostiques”. <br /><br />Voir aussi mon blog <i><a href="https://hridayartha.blogspot.com/2021/03/la-precieuse-etoffe-uniquement-visible.html" target="_blank">La précieuse étoffe uniquement visible aux connoisseurs (vaijñānika)</a></i> du 2 mars 2021Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-12205050555877777072024-02-20T06:02:00.000-08:002024-02-21T06:50:19.718-08:00Les mésaventures d'une âme en peine<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgk7lOyWiwHkr3N3x5ACI7Zqf3Ts63btl08AUd1pzDA0PnkPjpR2Fln1FyDVfh1P9z9JeVCpI2Z_sBJBi1RAIslWj6d97i_-iLlIw7SnAvCcQF5foq3ii7j9IQAlJByU1pFAMlUPxv-Mfmpuq2Kqg6kFVVob2RdetQDJeWfFmpARcBGy5PLFXm8__WvnX8/s750/The%20rape%20of%20Helen%20of%20troy%20K%C3%A1roly%20(1873)%20Kernstok%20H3883-L118210586.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="597" data-original-width="750" height="510" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgk7lOyWiwHkr3N3x5ACI7Zqf3Ts63btl08AUd1pzDA0PnkPjpR2Fln1FyDVfh1P9z9JeVCpI2Z_sBJBi1RAIslWj6d97i_-iLlIw7SnAvCcQF5foq3ii7j9IQAlJByU1pFAMlUPxv-Mfmpuq2Kqg6kFVVob2RdetQDJeWfFmpARcBGy5PLFXm8__WvnX8/w640-h510/The%20rape%20of%20Helen%20of%20troy%20K%C3%A1roly%20(1873)%20Kernstok%20H3883-L118210586.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The Rape of Helen (of Troy), <a href="https://www.invaluable.com/auction-lot/the-rape-of-helen-156-c-49f44d4a86" target="_blank">Károly Kernstok (1873-1940)</a></span></td></tr></tbody></table><br />Les “gnostiques” sont des groupes très hétéroclites de chercheurs, de “chrétiens” dans la région d’Alexandrie. L’histoire étant écrite par les vainqueurs, ce nom a été donné par les hérésiologues proches des chrétiens de Rome. Alexandrie étant l’ancien haut-lieu culturel (et <i>meltingpot</i>) du monde helléniste, et Rome aspirait à le devenir de façon plus autoritaire en déterminant ce qui était orthodoxe ou une erreur (hérésie), <a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html">une</a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html"> </a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html">religion</a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html"> </a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html">ou</a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html"> </a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html">une</a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html"> </a><a href="https://hridayartha.blogspot.com/2021/09/aider-autrui-accepter-son-sort.html">superstition</a>. Comme il n’y avait pas encore d’orthodoxies chrétiennes à l’époque (II-IIIème siècle), il ne pouvait pas s’agir de groupes “rebelles” refusant les dogmes naissants et évoluants d’une “Église” officielle<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn1">[1]</a>, ou le pouvoir sacerdotal juif, mais des chercheurs (et quelques "trouveurs" confidents) qui échangeaient, réfléchissaient et partageaient leur idées et pratiques spirituelles (judaïques, chrétiennes, “néo-païennes”, néoplatoniciennes,...) , de façon assez libre et diverse, parfois aussi avec violence, comme il était plutôt coutumier à l’époque hellénistique, et notamment à Alexandrie.<br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWg3-0W2Pt8Ub7BdmM0Mz_C7OmPrKiMlHanems_X9PZxiu8d-Kkv-NplY6npLJxETjdiB909PEIySHq_8iov2q4sqrRRcZ4ifeoQbG7iJi0sm7jETSawdJ4jBfdnGCjpmIWY0crwK64hViq_n6PH338wRKEOahmeuZ2od-rsBqnPUaL_DjqpmXzTJmik/s600/Agora%20movie.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="358" data-original-width="600" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWg3-0W2Pt8Ub7BdmM0Mz_C7OmPrKiMlHanems_X9PZxiu8d-Kkv-NplY6npLJxETjdiB909PEIySHq_8iov2q4sqrRRcZ4ifeoQbG7iJi0sm7jETSawdJ4jBfdnGCjpmIWY0crwK64hViq_n6PH338wRKEOahmeuZ2od-rsBqnPUaL_DjqpmXzTJmik/w400-h239/Agora%20movie.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Hypatia et Theon dans le film Agora</span></td></tr></tbody></table><br />La coexistence de cultures de différentes origines conduisait naturellement à une interprétation des anciennes ou nouvelles cultures à travers le prisme de sa propre culture, et donc à des “rapprochements” et des (ré)interprétations allégoriques. La doctrine et le praxis d’autres cultures pouvaient être “traités”, interprétés de façon allégorique (exégèse allégorique) afin de les rendre propres à des analyses comparatives de par sa propre doctrine et praxis, si toutefois ces derniers étaient bien définis. <br /><br />Cette atmosphère permettait à certains acteurs, souvent de bonne famille, de développer des théories universelles incorporant des éléments égyptiens, hellénistes, juifs, “chrétiens”, “gnostiques”, chaldéens, perses, et “païens”, etc. De toute façon, même pour convertir d’autres âmes, il fallait passer par un discours commun, des références et des allégories partagées, etc. Il y avait également une tendance “monothéisante” dans le monde religieux polythéiste, où un chef des dieux (p.e. Zeus) pouvait devenir un Dieu inaccessible, avec <a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">les</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">autres</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">dieux</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">mineurs</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">comme</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">ses</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">Puissances</a> (g. <i>dunamis</i>, s. <i>śaktī</i>, t. <i>nus pa</i>) manifestes. Dans le passé, j’ai parlé en d’autres termes, et sur un autre aspect d’un phénomène susceptible d’y être associé : <a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">une</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">appropriation</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">, </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">ou</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">une</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">intégration</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">de</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> “</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">dieux</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html"> </a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">mineurs</a><a href="https://hridayartha.blogspot.com/2020/10/le-vajrayana-qui-recycle-et-promeut-les.html">”</a> (ou rétrogradés), y compris provenant d’autres cultes, dans<a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">le</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">culte</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">du</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">chef</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">devenu</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">un</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">Dieu</a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">monothéisante</a>. Dans le milieu tibétain on parle alors de “dompter” (<i>‘dul ba</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn2">[2]</a>, “de par l’intérieur” tout en gardant la forme extérieure, dans une “appropriation culturelle” bien assumée, et même avec fierté. <br /><br />Ou bien, <a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">à</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">l</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">’</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">endroit</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">de</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">Mañjuśrī</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">, </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">le</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">Hermès</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">et</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">le</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">Logos</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">du</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">monde</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">bouddhiste</a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html"> </a><a href="https://hridayartha.blogspot.com/2021/03/le-bouddhisme-ne-serait-pas-proselytiste.html">ésotérique</a>, le, fait de son omniprésence dans le triple univers, où il assume tous les rôles importants, sous divers aspects, le plus souvent appropriés d’autres cultes concurrents. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipVnkOxFkJb8C1ltz-yhxZVnIiRY6tmVyLuB17OL25lq6FLhD_ywQqu36OAv_Fqe6XqpRPGWmIlLNy68O1Ge7Z9RTDdAD-ujogkZ7nWwHHFaWZug77LJSHrh3ZeUVxegkQdVSpy0usN8lzTa5odH_r-qKHT7QsYoUKMpElAB2l-VmLix2YMYjqXHZHAWE/s629/Life%20of%20Brian.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="340" data-original-width="629" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipVnkOxFkJb8C1ltz-yhxZVnIiRY6tmVyLuB17OL25lq6FLhD_ywQqu36OAv_Fqe6XqpRPGWmIlLNy68O1Ge7Z9RTDdAD-ujogkZ7nWwHHFaWZug77LJSHrh3ZeUVxegkQdVSpy0usN8lzTa5odH_r-qKHT7QsYoUKMpElAB2l-VmLix2YMYjqXHZHAWE/w400-h216/Life%20of%20Brian.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Life of Brian, Monty Python</span></td></tr></tbody></table><br />A Alexandrie aussi, les messies se faisaient concurrence. Simon de Samarie<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn3">[3]</a> (renommé péjorativement “Simon le magicien” par les hérésiologues) était rétroactivement considéré comme un chef de fil “gnostique” et était un des cibles principales des chrétiens proches de Rome, mais l’hérésie des “gnostiques” était l’invention et la création de l’orthodoxie chrétienne occidentale postérieure. Il n’y avait donc pas de “révolution gnostique”, ni contre l’Eglise, ni même forcément contre le démiurge et ses archontes, car les idées des “gnostiques” le concernant étaient susceptibles de varier énormément. Il n’y avait d’ailleurs pas de temps à perdre à combattre les rois/archontes, dans la recherche de la gnose et du salut. <br /><br />L’enseignement de Simon de Samarie est connu par quelques fragments d’un texte qui est attribué à lui-même, ou à ses disciples : l’<i>Apophasis Megalê</i> (<i><a href="https://www.academia.edu/26585018/Apophasis_Megale">La</a><a href="https://www.academia.edu/26585018/Apophasis_Megale"> </a><a href="https://www.academia.edu/26585018/Apophasis_Megale">grande</a><a href="https://www.academia.edu/26585018/Apophasis_Megale"> </a><a href="https://www.academia.edu/26585018/Apophasis_Megale">Révélation</a></i>). D’autres fragments attribués à “Simon le magicien” se trouvent dans la <i><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies">Réfutation</a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies"> </a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies">contre</a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies"> </a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies">toutes</a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies"> </a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies">les</a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies"> </a><a href="https://fr.wikipedia.org/wiki/Contre_les_h%C3%A9r%C3%A9sies">hérésies</a></i>… <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_oUiUm55SAMkJvQJ9SL4Evf2Cgt3O_JeUqxJx4txRJ42-meLcBqhnAPb4VbFkYBAgeMmsZQJSqm1ZXiwtNhS89b-0d2abvVNyjSSeKU17gT6rCa38_X9IPV7IzUz3EMnagMfg4lbohllQtTgUAYrY81kR8TB2BR7vkbKTxruSXYf1mgzYRldL5AU77CQ/s1600/Uma%20Maheshvara,%20Kashtaharini%20Ghat,%20Munger%20represents%20the%20icon%20in%20its%20%E2%80%98classic%E2%80%99%20Eastern%20Indian%20pose;%209th%20to%2010th%20century;%20now%20at%20Patna%20Museum%20Fig%202.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1023" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_oUiUm55SAMkJvQJ9SL4Evf2Cgt3O_JeUqxJx4txRJ42-meLcBqhnAPb4VbFkYBAgeMmsZQJSqm1ZXiwtNhS89b-0d2abvVNyjSSeKU17gT6rCa38_X9IPV7IzUz3EMnagMfg4lbohllQtTgUAYrY81kR8TB2BR7vkbKTxruSXYf1mgzYRldL5AU77CQ/w410-h640/Uma%20Maheshvara,%20Kashtaharini%20Ghat,%20Munger%20represents%20the%20icon%20in%20its%20%E2%80%98classic%E2%80%99%20Eastern%20Indian%20pose;%209th%20to%2010th%20century;%20now%20at%20Patna%20Museum%20Fig%202.jpg" width="410" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Uma Maheshvara, Kashtaharini Ghat, IX-Xème siècle, Patna Museum</span></td></tr></tbody></table><br />Dans l’<i>Evangile de Jean</i>, il y a la triade Commencement, Dieu et le Verbe, chez Simon c’est le Silence, la Raison (divine, <i>Noûs</i>) et la Pensée (<i>Ennoia</i>). Commencement-Silence, Dieu-Raison et Verbe-Pensée. Le Dieu-Raison et le Verbe-Pensée forment un couple, une <a href="https://fr.wikipedia.org/wiki/Syzygie_(%C3%A9sot%C3%A9risme)" target="_blank">syzygie</a>. Mâle-Mâle (Père-Fils) chez Jean, Mâle-Féminin chez Simon. <a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">Hermès</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">-</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">Athéna</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">dans</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">les</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">cultes</a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html"> </a><a href="https://hridayartha.blogspot.com/2024/02/logos-divin-versus-logos-humain.html">hellénistes</a>. Chez les simoniens (les disciples de Simon), la Puissance Mâle, la Raison, est dite “la grande Puissance” et c'est la Puissance féminine, <a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">la</a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html"> </a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">Pensée</a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">, </a>qui <a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">engendre</a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html"> </a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">toutes</a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html"> </a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">les</a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html"> </a><a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html">choses</a> (s. <i>garbha</i>). La grande Puissance est encore appelée “Ciel” (Haut) et la Puissance mineure “Terre” (Bas). On est <a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">en</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">terrain</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">connu</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">et</a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html"> </a><a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html">traditionnel</a>. L’Espace infinie entre ce couple n’a ni commencement, ni fin<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn4">[4]</a>. La grande Puissance est appelée également “Père”. Dans la version simonienne, ce serait plutôt Père-Mère (t. <i>yab yum</i>) que Père-Fils. Le texte de Simon continue avec ce passage remarquable sur le Père caché en la Mère :<br /><blockquote>“<i>Comme le Père lui-même, s'étant émané de lui-même, s'est manifesté à lui-même sa propre Pensée, ainsi la Pensée qui est apparue ne l'a pas produit. Mais quand Elle l'a vu, Elle a caché le Père en Elle-même - c'est-à-dire sa puissance - une puissance et une pensée androgynes. Ils correspondent donc l'un à l'autre. En effet, la puissance ne diffère en rien de la pensée ; elles ne font qu'un. La puissance est découverte à partir des choses d'en haut, tandis que la pensée est découverte à partir des choses d'en bas</i>. (Réf. 6.18.6)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn5">[5]</a>”</blockquote>M. David Litwa poursuit :<br /><blockquote>“<i>Bien que séparés l'un de l'autre, la Raison [divine (Noûs)] et la Pensée [(Ennoia)] correspondent étroitement. Tous deux conservent une part de pouvoir androgyne. Elles restent, pour ainsi dire, deux modulations de la même réalité. Le Ciel (l'Esprit) et la Terre (la Pensée) sont séparés, mais ils restent unis par les liens sacrés du mariage. En réalité, l'Esprit et la Pensée, le masculin et le féminin, ne font qu'un et sont inséparables. Ce n'est que lorsqu'on les regarde sous deux angles différents (en haut et en bas) qu'on les distingue</i> (Réf. 6.18.7).<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn6">[6]</a>”</blockquote>J’ai découvert M. David Litwa seulement récemment, et je suis très impressionnée par son érudition, sa capacité d’établir des liens (y compris parfois interdisciplinaires, mais réussis) avec toutes les nuances, et avec précision. Sa méthode appliquée au bouddhisme ésotérique ouvrirait de nouveaux horizons, j’en suis convaincu. <br /><br />Chez les simoniens, <i>la grande Puissance</i> est encore appelée la <i>Puissance infinie</i>, et la Pensée est la <i>septième Puissance</i>. Généralement, le chiffre sept signifie la perfection, mais la Pensée divine n’est pas encore perfectionnée en l’homme. La <i>septième Puissance</i>, ou la Pensée, a été plantée dans l’homme en tant que semence, mais doit encore germer et se perfectionner. Voilà le projet du couple divin. Le livre attribué à Simon, le grand Révélateur, dit de lui-même :<br /><blockquote>“<i>C'est la lettre de la Déclaration, de la Voix et du Nom de la Pensée de la Grande Puissance Infinie. Elle sera donc scellée, cachée, voilée et conservée dans la demeure où est établie la racine de l'univers.</i> (Réf. 6.9.4)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn7">[7]</a>” </blockquote>“<i>La demeure où est établie la racine de l'univers</i>”, c’est l’homme… C’est là que sont cachées les Révélations. Révélées par Simon, que l’on peut voir comme le représentant de Zeus, la Raison divine, et sa femme Hélène, qui représente la Pensée (Athéna), née de son front<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn8">[8]</a>. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdSUns6bTbX6JiMICEvPJ-A_39pNkZNUrx2sKM3DyL8zGgkleiz-IUkw1Y5vsBKk7zSkgHdlQ79HU5J8BZPF-ftfcLf3FPtKQKPXsBk8fphmYTeWrae_Hmcd_zV0tICln7FdhqQ2ScLoZtr5LuwvLMySVN4CHRcf-4cBy7OczEUp2nirEQkm8w5iDx6AE/s1061/Helene_Paris_David.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1061" data-original-width="800" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdSUns6bTbX6JiMICEvPJ-A_39pNkZNUrx2sKM3DyL8zGgkleiz-IUkw1Y5vsBKk7zSkgHdlQ79HU5J8BZPF-ftfcLf3FPtKQKPXsBk8fphmYTeWrae_Hmcd_zV0tICln7FdhqQ2ScLoZtr5LuwvLMySVN4CHRcf-4cBy7OczEUp2nirEQkm8w5iDx6AE/w301-h400/Helene_Paris_David.jpg" width="301" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Hélène enlaçant sont mari Paris, Jacques-Louis David 1788</span></td></tr></tbody></table><br />Rien d’étonnant pour un adepte du bouddhisme ésotérique tibétain, où le gourou et sa femme sont identifiées à la divinité médiatrice et sa parèdre, pour la rédemption de leurs disciples. Selon la légende simonienne, Simon aurait rencontré celle qui allait devenir sa femme <a href="https://www.historytoday.com/miscellanies/helen-whore-and-curse-beauty" target="_blank">Hélène comme une prostituée</a> en Syrie. Depuis, elle l’aurait toujours accompagnée lors de ses voyages. L’histoire de la rédemption de la prostituée syrienne pointe vers Simon, en tant que Père, qui va sauver sa Pensée (Hélène) <a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">captive</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">dans</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">l</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">’</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">âme</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">de</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">chaque</a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html"> </a><a href="https://hridayartha.blogspot.com/2023/07/sauver-les-germes-de-lumiere-comme.html">humain</a>. Comparable à la rédemption de Yeshe Tsogyal par un Padmasambhava.<br /><blockquote>“<i>Aussi longtemps qu’elle est seule auprès du Père, elle est vierge et de forme androgyne ; mais lorsqu’elle tomba dans un corps et vint en cette vie, elle tomba au pouvoir de nombreux brigands et les violents se la passèrent l’un à l’autre et la [souillèrent]. Certains la prirent par violence, d’autres en la séduisant par un cadeau illusoire. Bref, elle fut souillée et [perdit sa] virginité. Elle se prostitua dans son corps et se livra à tout le monde, pensant que celui auquel elle va s’enlacer est son mari</i>.” <a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf">Exègese</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf">de</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf"> </a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf">l</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf">’</a><a href="https://www.naghammadi.org/sites/naghammadi.org/files/uploads/traductions/NH-II-6-Ex%C3%A9g%C3%A8se-de-l%C3%A2me.pdf">âme</a> (NH II, 6, Ecrits Gnostiques, Pléiade, p. 477)</blockquote>A la fin de ce traité, pour illustrer le désir de l’âme de retourner au Père, l’auteur cite même plusieurs fois l’Odyssée de Homère :<br /><blockquote>“<i>De même aussi [Helène] dit : “Mon coeur en moi s’est retourné, je veux revenir à ma maison</i>” (Ecrits gnostiques, p. 485)</blockquote><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJYBTFZg_so3XRVwBS4Xd190NvQ8kiamAQVsmU2TAyyAhAHZiujk6h-Y8lOqbz15BNkcKNvvUmGR1oFb1vuRDkLiJhqDk807g041nBs5GxA29eKAqZNja9otFb_usxJFF_6CNG7lNSpCrSSot3It-4zeUKScTqT5IsUMyURxa0OVX_auScIhUbGS-rBr4/s560/corinth_dj-15082017-3876c_hermes-ram.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="560" data-original-width="400" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJYBTFZg_so3XRVwBS4Xd190NvQ8kiamAQVsmU2TAyyAhAHZiujk6h-Y8lOqbz15BNkcKNvvUmGR1oFb1vuRDkLiJhqDk807g041nBs5GxA29eKAqZNja9otFb_usxJFF_6CNG7lNSpCrSSot3It-4zeUKScTqT5IsUMyURxa0OVX_auScIhUbGS-rBr4/w286-h400/corinth_dj-15082017-3876c_hermes-ram.jpg" width="286" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://fr.wikipedia.org/wiki/Kriophoros" target="_blank">Hermès criophore</a>, période romaine, Corinth Archaeological Museum<br /><a href="https://www.my-favourite-planet.de/english/people/h1/hermes.html" target="_blank">David John</a></span></td></tr></tbody></table> <br />Simon appelait son Hélène “<a href="https://fr.wikipedia.org/wiki/Parabole_de_la_Brebis_%C3%A9gar%C3%A9e" target="_blank">la brebis égarée</a>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn9">[9]</a>, retrouvée et sauvée… <br /><br />Selon la tradition chrétienne, Simon aurait eu une fin misérable, racontée dans les <i>Actes de Pierre</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn10">[10]</a>. Dans le passage cité par M. David Litwa, on voit, au bout d’un <a href="https://yungdrungbon.co.uk/the-magical-duel-between-milarepa-and-naro-bonchung-who-really-won/" target="_blank">duel de magie à la Milarépa</a>, Saint Pierre (qui était en train de perdre) prier Dieu, quand Simon s’envole dans le ciel tel un oiseau :<br /><blockquote>“<i>Mais Pierre prononce cette imprécation : "Qu'il tombe d'en haut et qu'il soit paralysé, mais qu'il ne meure pas. Qu'il soit plutôt infirme et qu'il se brise la jambe en trois endroits ! Tel un oiseau abattu, Simon tomba. Après sa triple fracture prévisible, les spectateurs le lapident promptement. On peut voir en Simon la chute vertigineuse de Lucifer ; mais dans ses souffrances - et finalement sa mort - on peut apercevoir le Christ dans sa passion</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftn11">[11]</a>” </blockquote>Ceux qui veulent brûler une cierge pour l'âme de Simon peuvent le faire devant <a href="https://fr.wikipedia.org/wiki/Porte_Mi%C3%A8geville" target="_blank">la Porte Miégeville de la Basilique Saint-Sernin à Toulouse</a>, où sa mémoire est honorée.<div><div style="text-align: center;"><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3kq14bIhgHv_3NBm64Xe8_fHAVmE6JwgKLeNLeRpDT-pvrHvmvq6E8r9Hz-Svc2cywTmbtLDNCpVO_UshccLFCaHxmujhGK0aL_-YRa_qTb-vzwrvPXpIRZfT07l8L8t3ZNeYUbT9M0gsSMZzKoE3OQJa5KAA0FZglo79iw6MHBJJO3jExNrfqZkhh5I/s2252/Basilica_Saint-Sernin_-_Simon_Magus.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2252" data-original-width="2162" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3kq14bIhgHv_3NBm64Xe8_fHAVmE6JwgKLeNLeRpDT-pvrHvmvq6E8r9Hz-Svc2cywTmbtLDNCpVO_UshccLFCaHxmujhGK0aL_-YRa_qTb-vzwrvPXpIRZfT07l8L8t3ZNeYUbT9M0gsSMZzKoE3OQJa5KAA0FZglo79iw6MHBJJO3jExNrfqZkhh5I/w614-h640/Basilica_Saint-Sernin_-_Simon_Magus.jpg" width="614" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">L'âme de Simon éconduite par les forces de l'Ordre (<a href="https://upload.wikimedia.org/wikipedia/commons/7/79/Basilica_Saint-Sernin_-_Simon_Magus.jpg" target="_blank">Wikimédia</a>)</span></td></tr></tbody></table><br />***</div><div style="text-align: center;"><br /></div><div><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref1">[1]</a> Pacôme Thiellement, <i>La victoire des Sans Roi : Révolution Gnostique</i>, Puf, 2017 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref2">[2]</a> “<i> Le Dict de Padma contient un exemple de conversion particulière. Les 24 territoires (S. pīṭha) sont contrôlés par les dieux et démons (S. vighna) sous les ordres de Rudra en faisant souffrir les habitants. Rudra, résidant à Pretapuri, doit être converti pour que la doctrine bouddhique puisse se répandre. Evidemment, Vajrapāṇi sera de la partie. Ce sont Hayagrīva et Vajravārāhi, le cheval et le sanglier, qui sont chargés de cette mission par la congrégation de bouddhas. Hayagrīva pénètre par la "porte du bas" de Rudra, jusqu’à ce que sa tête de cheval sorte par le sommet de la tête de Rudra. Les bras et les jambes de Rudra s’étendent. Vajravārāhi pénètre par le bhaga (vagin) de sa compagne (Umā), et sa tête de sanglier sort du sommet de la tête de la compagne. L’union (T. zhal sbyar) de "Cheval" (Hayagrīva) et de "Cochon" (Vajravārāhi) donne naissance à une manifestation de Vajrapāṇi portant le nom Bhurkumkuta (T. rta phag zhal sbyar dme ba brtsegs pa bskrun %)</i>.” Blog <a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">La</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">promotion</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">fulgurante</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">de</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">l</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">’</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">ambitieux</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">yaksha</a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html"> </a><a href="http://hridayartha.blogspot.fr/2011/11/la-promotion-fulgurante-de-lambitieux.html">Vajrapāṇi</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref3">[3]</a> Youtube, <i><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te">Introducing</a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te"> </a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te">Simon</a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te"> </a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te">of</a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te"> </a><a href="https://youtu.be/gZ8Xttwe6io?si=ABmkhYWKI0Cqt9te">Samaria</a></i>, M. David Litwa <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref4">[4]</a> “<i>In the intervening space, they exhibit an immeasurable expanse of air, which has neither beginning nor end</i>. ( Ref. 6.18.3)” M. David Litwa, <i>Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking</i>, 2016 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref5">[5]</a> “<i>Since, then, the Father himself, having advanced from himself, manifested to himself his own Thought, so also Thought who appeared did not make him.17 But when she saw him, she hid the Father in herself—that is, his power—an androgynous power and thought. Thus they correspond to each other. This is because power does not at all differ from thought; they are one. Power is discovered from things above, while thought is discovered from things below</i>. (Ref. 6.18.6)” M. David Litwa, <i>Desiring Divinity </i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref6">[6]</a> “<i>Although separated from each other, Mind and Thought correspond closely. Both retain a measure of androgynous power. Both remain, as it were, two modulations of the same reality. Heaven (Mind) and Earth (Thought) are separated, but they remain united in holy matrimony. In reality, Mind and Thought, the male and the female, are one and inseparable. Only when looked at from two different angles (above, and below) are they distinguished</i> (Ref. 6.18.7).” M. David Litwa, <i>Desiring Divinity</i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref7">[7]</a> “<i>This is the letter of Declaration, of Voice, and of Name from the Thought of the Great and Infinite Power. Thus it will be sealed, hidden, veiled, and stored in the dwelling in which the root of the universe is established</i>. (Ref. 6.9.4)<br /><br /><i>In other words, Simon’s own Declaration gives voice to the Thought of Mind. Mind’s Thought is incarnate in Simon’s voice. Simon plays the role of the revealer, and what he reveals is the substance of cosmic secrets</i>.” M. David Litwa, <i>Desiring Divinity </i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref8">[8]</a> “<i>Irenaeus closes his report by speaking of Simonian ritual practice. He says that Simonians worship statues representing Simon as Zeus and Helen as Athena. One must be clear that Simonian Christians are not said to worship Zeus and Athena per se. They worship Simon in the form of the high God (commonly known as Zeus). In turn, Athena was an appropriate representation of Simon’s Thought, since she was born full-grown from Zeus’s head. <br /><br />The Simonians, in their own view, did not worship mere human beings. Simon, like Jesus, is worshiped because he is true God who assumes human form</i>.” M. David Litwa, Desiring Divinity <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref9">[9]</a> M. David Litwa, <i>Desiring Divinity <br /></i><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref10">[10]</a> <i>Les Actes de Pierre</i> est un texte apocryphe de la fin du IIe ou du début du IIIe siècles.<br /><br />“<i>Dans ce récit, Simon, chassé de Judée par Pierre, s’est rendu à Rome où il fait croire (grâce à des pratiques de sorcellerie) qu’il est le Messie et parvient à en convaincre certains chrétiens. Venu à Rome pour remettre de l’ordre, Pierre affronte Simon dans un duel d’abord intellectuel puis miraculeux que le mage perd. Pour faire la preuve de son pouvoir, Simon annonce alors qu’il va voler, mais il s’écrase au sol, à la prière de Pierre, et se fait lapider par la foule. Dans ce texte, la figure de Simon est constamment associée au diable : il est en effet assimilé à un prestidigitateur qui abuse les pauvres mais aussi les riches en les dépouillant, tandis que le personnage de Pierre acquiert aussi une dimension magique (il fait parler un chien et un nourrisson de sept mois, recolle les morceaux d’une statue impériale et rend la vie à un hareng séché)</i>.” Isabelle Rosé, <i><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">Simon</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">le</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">Magicien</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">hérésiarque</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> ? </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">L</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">’</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">invention</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">de</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">la</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">simoniaca</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">heresis</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">par</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">Grégoire</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">le</a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule."> </a><a href="https://books.openedition.org/pur/175573?lang=en#:~:text=Venu%20%C3%A0%20Rome%20pour%20remettre,fait%20lapider%20par%20la%20foule.">Grand</a></i>. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Que%20le%20meilleur%20magicien%20gagne.rtf#_ftnref11">[11]</a> “<i>But Peter prays this imprecation: “Speed on your grace, Lord; and let him fall down from above and be crippled, though not die. Rather let him be disabled and break his leg in three places!” Like a shot bird, Simon drops. After his predictable triple fracture, the bystanders promptly stone him.110 One can see in Simon the headlong fall of Lucifer; but in his sufferings—and eventual death—one might glimpse Christ in his passion</i>.” M. David Litwa, Desiring Divinity <br /> <br /><br /><div style="mso-element: footnote-list;"><div id="ftn30" style="mso-element: footnote;">
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</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-88862145667066100912024-02-18T06:39:00.000-08:002024-02-20T00:45:51.714-08:00Logos divin versus logos humain<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSJp2n9-QKYev898le5PklNm6xDpO2uF8pxlEMJhsJa_lyFZucC4Uy1r3wynNjfvej_X1XPZOYgxrrUUPcYp7RxDTnM5M9ErUIseeH5_KA_JpgTijtDXZGV25dnSku6-Tlvu6xReCNb6rlRIMyrrSwSc1QTAXrIYSkS7iurhnpJCn4x8kU_Nia9FJacIs/s1068/800px-Achillis_Bocchii_Bonon._Symbolicarum_quaestionum_-_Hermathena.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1068" data-original-width="800" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSJp2n9-QKYev898le5PklNm6xDpO2uF8pxlEMJhsJa_lyFZucC4Uy1r3wynNjfvej_X1XPZOYgxrrUUPcYp7RxDTnM5M9ErUIseeH5_KA_JpgTijtDXZGV25dnSku6-Tlvu6xReCNb6rlRIMyrrSwSc1QTAXrIYSkS7iurhnpJCn4x8kU_Nia9FJacIs/w480-h640/800px-Achillis_Bocchii_Bonon._Symbolicarum_quaestionum_-_Hermathena.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Athéna et Hermès (<a href="https://en.wikipedia.org/wiki/Hermathena_%28composite_of_Hermes_and_Athena%29" target="_blank">Hermathéné</a>)</span></td></tr></tbody></table><br />Le <i>Logos </i>pris dans un sens théiste<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn1">[1]</a> est la pensée, la parole ou la raison de <i>Dieu</i>. <i>Dieu</i> avec un majuscule, puisqu’il s’agit d’un <i>Dieu</i> inaccessible, mais néanmoins accessible à travers son <i>Logos</i>. Quand le Zeus mythologique est promu en <i>Dieu</i> inaccessible (et monothéisé) dans le monde helléniste, il se manifeste à travers son Logos, représenté par le dieu messager ailé Hermès, et à travers sa Sagesse divine (<i>sophia</i>) représentée par Athéna. Dans la mythologie, Athéna, fille de <a href="https://fr.wikipedia.org/wiki/M%C3%A9tis_(mythologie)">Métis</a>, naquit du crâne de Zeus, comme sa Pensée (<a href="https://fr.wiktionary.org/wiki/%CF%86%CF%81%CF%8C%CE%BD%CE%B7%CF%83%CE%B9%CF%82"><i>phronesis</i></a>). Dieu (Zeus) se manifesterait ainsi à travers son Logos (mâle) et sa Sagesse (féminine)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn2">[2]</a>. <br /><br />Le stoïcien <a href="https://fr.wikipedia.org/wiki/Cl%C3%A9anthe">Cléanthe</a><a href="https://fr.wikipedia.org/wiki/Cl%C3%A9anthe"> </a>(330 - 232 av. J.-C.) avait rédigé un <i>Hymne adressé à Zeus</i>.<br /><blockquote>“<i>Sublime sagesse, c’est toi, c’est ton haleine, à tout mêlée,<br />Qui fait tout vivre, et tout anime, et tout gouverne, et soutient tout.<br />Âme du monde omniprésente, en qui tout germe et se résout,<br />Rien sur la terre ou dans les cieux, sans ton vouloir rien ne peut être,<br />Et rien n’arrive, hors le mal, le mal que l’insensé fait naître</i>.” <a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">Traduction</a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm"> </a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">de</a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm"> </a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">Henri</a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">-</a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">Frédéric</a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm"> </a><a href="https://remacle.org/bloodwolf/philosophes/cleanthe/hymne.htm">Amiel</a></blockquote>Dans le christianisme que nous connaissons, <i>Dieu </i>se manifeste par son <i>Logos</i>, représenté par Jésus.<div><div></div><blockquote><div>"<i>Au commencement était le Verbe, et le Verbe était auprès de Dieu, et le Verbe était Dieu.</i></div><div><i>Il était au commencement auprès de Dieu.</i></div><div><i>C’est par lui que tout est venu à l’existence, et rien de ce qui s’est fait ne s’est fait sans lui.</i></div><div><i>En lui était la vie, et la vie était la lumière des hommes ;</i></div><div><i>la lumière brille dans les ténèbres, et les ténèbres ne l’ont pas arrêtée</i>." Evangile de Jean, ch. 1</div></blockquote></div><div>Sans contrepartie féminine qui serait sa Sagesse. Chez les premiers chrétiens dits “gnostiques”, Dieu se manifestait à la fois comme Logos et comme Sophia. Dieu est <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">la divinité primordiale apophatique (<i>Noûs</i>)</a> qui se manifeste en une divinité médiatrice, son <i>Logos</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn3">[3]</a>. <br /><br />A l’époque helléniste, et notamment à Alexandrie, certains chrétiens (p.e. les naassènes<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn4">[4]</a>) n’avaient pas de mal à imaginer que le <i>Logos </i>de <i>Dieu</i> (voire même la Sophia de <i>Dieu</i>) pouvait prendre d’autres formes que Hermès ou Jésus. Ils trouvaient des manifestations du <i>Logos</i> chez Homère, dans les mystères grecques, et dans d’autres religions du bassin méditerranéen. On peut spéculer que s’ils avaient été en contact avec des religions asiatiques (hormis les “<a href="https://fr.wikipedia.org/wiki/Gymnosophiste" target="_blank">gymnosophistes</a>”) ils auraient sans doute pu étendre la gamme des manifestations du <i>Logos</i> Divin. <br /><br />La divinité primordiale (<i>Noûs</i>) est donc accessible par son <i>Logos</i>, et par la divinité médiatrice qui le représente, car le noyau de l’être humain est noétique, et donc de la même nature que la divinité primordiale<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn5">[5]</a>. Ce potentiel, voire cette substance, est parfois imaginée comme une étincelle de lumière (<i>scintilla animae</i>), etc., qui se trouverait au cœur de chaque homme.<br /><blockquote>“<i>Le salut implique de s'identifier à ce noyau, au véritable être humain qui est en nous, en disciplinant le corps et en maîtrisant les passions. Le salut, compris comme la déification, sera pleinement réalisé lorsque la chair sera transcendée et que l'homme véritable s'élèvera vers sa demeure céleste</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftn6">[6]</a>.”</blockquote>C’est donc non par <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">l</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">’</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">unité</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">des</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">contraires</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">d</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">’</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">Héraclite</a> (<i>logos</i>), mais par l’intermédiaire d’une divinité médiatrice que l’on rejoindrait, ou s’identifierait au <i>Logos</i>, et que l’on atteindrait <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">la Lumière divine</a>.<br /> <br /><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXhvGgx8YKAzodaOAPF_LIEtY5tD0ISjxXMsWSQalXKTtYQawKiQJthBnrkR6cICbtO3Bl9Pd-gh-MrtkPH-ZDOF2RRU2RXQgMfLK3evcLa9hpVl-k0QmZh2vF-omnqaBRjgVeGd16V05VS-71Qm3e1JvQs5Rv6ZRGKQyO5IDQo9oB-1gxbmjO8wAmY3Q/s600/La_pi%C3%A8ce_d'Hermathena_(Palais_Farnese,_Caprarola,_Italie)_(41663911452).jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="600" data-original-width="400" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXhvGgx8YKAzodaOAPF_LIEtY5tD0ISjxXMsWSQalXKTtYQawKiQJthBnrkR6cICbtO3Bl9Pd-gh-MrtkPH-ZDOF2RRU2RXQgMfLK3evcLa9hpVl-k0QmZh2vF-omnqaBRjgVeGd16V05VS-71Qm3e1JvQs5Rv6ZRGKQyO5IDQo9oB-1gxbmjO8wAmY3Q/w426-h640/La_pi%C3%A8ce_d'Hermathena_(Palais_Farnese,_Caprarola,_Italie)_(41663911452).jpg" width="426" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://commons.wikimedia.org/wiki/File:La_pi%C3%A8ce_d'Hermathena_(Palais_Farnese,_Caprarola,_Italie)_(41663911452).jpg" target="_blank">Peinture d'Hermathena, fusion d'Hermes et d'Athena</a>, Federico Zuccari 1566<br />Comment résister au Logos divin...</span></td></tr></tbody></table><br />***</div> <br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref1">[1]</a> Pour un logos non-théiste voir le discours (logos) de vérité de l’unité des contraires chez <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">Héraclite</a>. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref2">[2]</a> J’ai suivi les propos de Dr. M. David Litwa dans la vidéo<a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s"> </a><i><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s">The</a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s"> </a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s">Logos</a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s"> </a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s">BEFORE</a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s"> </a><a href="https://www.youtube.com/watch?v=FZ6uoYJw7KU&t=1152s">Jesus</a></i> sur la chaîne Youtube Gnostic Informant du 6 janvier 2023. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref3">[3]</a> M. David Litwa, <i>You Are Gods: Deification in the Naassene Writer and Clement of Alexandria</i>,<br />Journal: Harvard Theological Review / Volume 110 / Issue 1 / January 2017, published online by Cambridge University Press: 21 December 2016, pp. 125-148Print publication: January 2017 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref4">[4]</a> Voir M. David Litwa, <i>The Naassenes, Exploring an Early Christian Identity</i>, Routledge, 2024 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref5">[5]</a> “ <i>This mediate deity has a special relation to human beings. The relation is conceived of in ontological terms: the core of the human being is noetic, the same reality as the Logos himself. Salvation involves identifying with this core, the true human within, through disciplining the body and subduing the passions. Salvation, understood as deification, will be fully achieved when the flesh is transcended and the true human soars to its heavenly home. This is the platonizing “micromyth” underlying the thought of both Clement and the Naassene writer</i>. “ M. David Litwa, You Are Gods <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Logos%20dr%20Litwa.rtf#_ftnref6">[6]</a> Traduction automatique DeepL. “<i>Salvation involves identifying with this core, the true human within, through disciplining the body and subduing the passions. Salvation, understood as deification, will be fully achieved when the flesh is transcended and the true human soars to its heavenly home. This is the platonizing “micromyth” underlying the thought of both Clement and the Naassene writer</i>. “ M. David Litwa, You Are Gods<div style="mso-element: footnote-list;"><div id="ftn6" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-43560952844107250112024-02-04T09:20:00.000-08:002024-02-29T02:45:59.538-08:00Minds in danger<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2NaRoo-6fnt3ZFW7xX-AmSw830mZp7Tg15harZS2oBvtKiCF1GQjpAhZurzzocUaSfFWRucbn4oPM24paTPMr7OV9x6b9hu-LdbFuxSUzpQORXCMH8eboX1i09lx0w7p0F5Zxtt5B0K5Xr95WVgtJ6eh1mqoGte6gXxRvU_m6lCIPEvrIt5EwFCxom-M/s1200/The%20Statesman%202020-05-04-Mental_main-860x573-1.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1200" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2NaRoo-6fnt3ZFW7xX-AmSw830mZp7Tg15harZS2oBvtKiCF1GQjpAhZurzzocUaSfFWRucbn4oPM24paTPMr7OV9x6b9hu-LdbFuxSUzpQORXCMH8eboX1i09lx0w7p0F5Zxtt5B0K5Xr95WVgtJ6eh1mqoGte6gXxRvU_m6lCIPEvrIt5EwFCxom-M/w640-h426/The%20Statesman%202020-05-04-Mental_main-860x573-1.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">"Minds in Danger" (illustration by <a href="https://www.thestatesman.com/opinion/minds-in-danger-1503009315.html" target="_blank">The Statesman</a>)</td></tr></tbody></table><br />From the point of view of <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html" target="_blank">the unity of opposites</a>, the sacred cannot be an absolute reality that transcends the world (‘the profane’), because ‘the sacred’ is defined in relation to the ‘profane’, and created through ‘consecrations’ by means of precepts, rites, methods, substances, etc. within the domain of the profane. Yet, “the sacred” is considered as other than and superior to the profane. It is sacred merely through the joint decision of a community and that constitutes the bond (<i>samaya</i>) of that community. In fact, what is actually "sacred" is that very bond, without which ‘the sacred’ collapses. That bond is the weakest and strongest point of ‘the sacred’. There is no sacred without profane, as <a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">there</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">is</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">no</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">light</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">without</a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/de-la-lumiere-humaine.html">darkness</a>. The 'sacred’ will exist as long as the bond is maintained by a community. Any divine Light, God’s truth, absolute truth etc. does not exist independently from the community believing in it and living it out.. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicxlW6LJSdc9ePZB4-k29dDOTtOjNXA1VvGnH0jynkV92Y7VofZcUTYa8fjM7_yDJbRfp_Q32ByevSEBQQnX-RB8ttQaFTsxBI8b5Yb1IWv_nVBLEd86gDmbFDHE0fiLZ5qNAla3lCl9s_bqhUW87CwznBk8U7IXjHjfAolo1bHF6k7_i0rWas68949UI/s1440/Ruinerwold%20documentary%20109373972.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="810" data-original-width="1440" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicxlW6LJSdc9ePZB4-k29dDOTtOjNXA1VvGnH0jynkV92Y7VofZcUTYa8fjM7_yDJbRfp_Q32ByevSEBQQnX-RB8ttQaFTsxBI8b5Yb1IWv_nVBLEd86gDmbFDHE0fiLZ5qNAla3lCl9s_bqhUW87CwznBk8U7IXjHjfAolo1bHF6k7_i0rWas68949UI/w640-h360/Ruinerwold%20documentary%20109373972.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span style="text-align: start;"><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">The</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">hidden</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">children</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">of</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">Ruinerworld</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2" style="font-style: italic;">Farm</a><i>,</i> documentary by </span>Jessica Villerius</span></td></tr></tbody></table><br />I recently watched a moving documentary by Jessica Villerius, called “<i><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">The</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">hidden</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">children</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">of</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">Ruinerworld</a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2"> </a><a href="https://www.bbc.co.uk/programmes/p0g1dlt2">Farm</a></i>” (<i><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold">De</a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold"> </a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold">kinderen</a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold"> </a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold">van</a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold"> </a><a href="https://npo.nl/start/serie/de-kinderen-van-ruinerwold">Ruinerwold</a></i>, in Dutch language, VPN required) and read the book “<i><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">Wij</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold"> </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">waren</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">, </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">ik</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold"> </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">ben</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">: </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">weg</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold"> </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">uit</a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold"> </a><a href="https://uitgeverijpluim.nl/wij-waren-ik-ben-weg-uit-ruinerwold">Ruinerwold</a></i>” written by Israel van Dorsten, one of the survivors, who gives a precious inside perspective and analysis. <br /><br />The discovery of<a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">the</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> 6 </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">hidden</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">children</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">of</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> 67-</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">year</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">old</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">Gert</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">-</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">Jan</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">van</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">Dorsten</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">in</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">a</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">Dutch</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">farm</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">was</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">world</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">news</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> </a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time">in</a><a href="https://www.theguardian.com/world/2019/oct/15/six-freed-after-years-living-in-dutch-cellar-waiting-for-end-of-time"> 2019</a>. Three older children had already escaped earlier, but without alerting the Dutch authorities. The six youngest children, unknown and not registered by the Dutch authorities, remained in the grip of their father, a former member of the Moon sect, who thought himself to be a Messiah directly appointed by God. The documentary tells the gradual liberation of the older children from the influence of their father, and from his indoctrination. Since Gert-Jan van Dorsten had suffered a stroke in 2016 that left him partially paralyzed and unable to speak, <a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">he</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">was</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">declared</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">unfit</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">to</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">stand</a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/"> </a><a href="https://www.courthousenews.com/charges-dropped-against-man-who-kept-family-isolated/">trial</a>. <br /><br />Without going into the complex details (the unimaginable mental and physical abuse) of the case, I will mainly focus on the role of the mother and - after her death in 2003 - of the children as spirit mediums, and vessels for spirits from the '<i><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">spirit</a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm"> </a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">world</a></i>'. The 'Prime Father', as he claimed to be called, used the bodies and minds of his wife and children as vessels for spirits, with whom he then 'communicated'. Israel van Dorsten, the author of the above mentioned book, explains how at one time he was the 'host' of a hundred different spirits that took the place of his own core identity. When a child was hosting a spirit, he (after the mother only two male children served as mediums) spoke and acted as that spirit, and was addressed by his father, brothers and sisters as effectively being that spirit. If the child medium thought himself to be his ordinary self and acted as such, he would expose himself to brutal punishment. The other children exposed themselves to punishment too, if they forgot to treat their mother and brother(s) as the spirit, at various periods. The mother was the first medium and after her death, the second son became the second medium. The eldest son was rejected straight away as a bad influence and had to live apart from the rest of the family in the same house. After the escape of the second son, the third son and author of the book became the spirit medium. <br /><br />In the father’s mind, and consequently through his continuous indoctrination in that of the children, punishment (long cold baths, severe beating, strangling aka “killing a ghost”, being locked up with the dog in a shed for months in a row) was not seen as punishment, but as a sort of “purification”, in order for the children to become clean again and to serve as a medium. To be clean, they should not be ‘under’, i.e. under the influence of someone else, a spirit, or simply the evil outside world, including the school the three oldest children went to, because they were registered children. Their minds were purified by intensive praying. When their mother was still alive and served as the medium, she got the same treatment (abuse) from the “Prime father”. When she was hosting a spirit in her body, she would sit on a chair, and was to be treated by the rest of the family as that specific spirit and not as their mother. <br /><br />All “communications” with spirits and direct “instructions received from God” were written down by the “Prime father”. Many exchanges with his family were recorded and filmed, so that the children could listen to them and watch them again later for their further education... Some of this footage has been used in the documentary. Since the six youngest children were unknown to the Dutch authorities, they were kept at home and didn’t go to school. They were educated and indoctrinated by their father and Messiah. The “Prime Father” also had some disciples with whom he exchanged via Myspace, Facebook etc. and who made donations to him, allowing the family to continue living their hidden life. <br /><br />Was Gert-Jan van Dorsten insane or suffering from theomania? He surely was a self-proclaimed sect leader that didn’t make it into a recognised religious leader. He was very disappointed that Rev. Sun Myung Moon, whose teachings he followed until then, didn’t recognize his special status as a Messiah. Was <a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">Rev</a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">. </a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">Sun</a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm"> </a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">Myung</a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm"> </a><a href="https://www.tparents.org/Moon-Talks/sunmyungmoon77/SM770206.htm">Moon</a> suffering from theomania? Or those following any self-proclaimed Messiah? At what point can religious beliefs be considered theomania? The superiority of the Heavenly realms and the inferiority of the Earth, the existence of a Spirit World separate from the Physical World, The different nature of Soul, Mind and Body, a Soul entering and leaving a Body, ascending beyond the limits of the universe, and being reborn again into a new body are all common and acceptable religious beliefs. Having thoughts, emotions and beliefs is something all humans share naturally. To fully live by specifically selected or culturally inherited beliefs can already be more problematic, and within private circles ruled by sacred bonds, it is bound to turn into a disaster and <a href="https://en.wikipedia.org/wiki/DARVO">DARVO</a><a href="https://en.wikipedia.org/wiki/DARVO"> </a><a href="https://en.wikipedia.org/wiki/DARVO">behavior</a>. <br /><br />In religious, spiritual or esoteric circles, it is not considered insane to believe in a body serving as a medium for a spirit. It is not insane to believe in exorcism/purification as a means to efficiently expel a spirit that took possession of a body. Is it insane to punish/”purify”/correct a child for not following religious precepts? Not really, it often is even considered as part of a good or tough but necessary education. <br /><br />I already wrote<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn1">[1]</a> about the phenomenon of children used as mediums in Tibetan Buddhism. Young children can be recognised as <i>avatars </i>born into a mortal human body with the mission to bring new Revelations or updates of former Revelations (<i>gter ma</i>). The Tibetan Nyingma tradition defined rules for children to qualify as an authentic Revealer (<i>gter ston</i>). These rules can be found in the <i>Lungten Kagyama</i> (<i>The Command Seal of Prophecies</i>), a Revelation attributed to Padmasambhava and rediscovered by tertön Sangye Lingpa (1340–1396<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn2">[2]</a>). The age of thirteen seems to be the time for a child recognised as a Revealer to be properly <i>consecrated</i>. <br /><br /><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">Tertön</a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190"> </a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">Mingyur</a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190"> </a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">Dorje</a> (1645 - 1667) is an interesting example, because, since he died at a very young age, his hagiography (<i>The All Pervading Melodious Sound of Thunder, the Outer Liberation Story of Terton Migyur Dorje</i>, <a href="https://legacy.tbrc.org/#!rid=W1KG1934">TBRC</a><a href="https://legacy.tbrc.org/#!rid=W1KG1934"> </a><a href="https://legacy.tbrc.org/#!rid=W1KG1934">W</a><a href="https://legacy.tbrc.org/#!rid=W1KG1934">1</a><a href="https://legacy.tbrc.org/#!rid=W1KG1934">KG</a><a href="https://legacy.tbrc.org/#!rid=W1KG1934">1934</a>) was written by his tutor and “impresario” Karma Chakme (karma chags med, 1613–1678)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn3">[3]</a>. The hagiography is mainly a collection of justifications for Mingyur Dorje’s status as a Revealer (<i>tertön</i>).<br /><blockquote>“<i>In stories of Terton Migyur Dorje’s past lives and in his liberation stories, I [Karma Chakme] have almost always been connected with him. In this life I am also the successor of his Namcho teachings; the terton is the deity on whom my flower fell. His teachings are my fortune. Serving this special being and his special teachings makes my life meaningful. This is my motivation for writing. I believe I am performing a service by writing this liberation story, and I have no aspiration to worldly position or any other aspirations. I am not writing out of a desire for fame, thinking that if the terton becomes famous I will become well-known in the process. Nor have I any desire to become a scholar, wishing to become renowned by writing many volumes. I have no desire to amass wealth; nor do I hope to benefit in a worldly way if the terton attracts many followers</i>.” <i>All Pervading Melodious Sound of Thunder</i>, p. 7</blockquote>Karma Chakme explains how in the Buddha’s heart, <a href="https://www.rigpawiki.org/index.php?title=Akanishtha">Akaniṣṭha</a>, there are a billion Padmasambhava/Guru Rinpoche, how the Guru Rinpoche we know will have one billion emanations, and that one of these was Tertön Mingyur Dorje, who was also thought to be the tulku of Kathog Wangdrag Gyatso. Moreover, a Tibetan Revealer must also be physically born in a clan descending from the legendary king Trisong Deutsen, an emanation of Mañjuśrī. Karma Chakme gives a great deal of attention to Migyur Dorje’s alleged blood connections with Tibetan dharma kings<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn4">[4]</a>. <br /><br />Mingyur Dorje was living with his "sinful" maternal grandfather, who was a hunter and a drunk. Since it was dangerous<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn5">[5]</a> for Mingyur Dorje to remain “unrecognized”, Karma Chagme decided to go and see Mingyur Dorje’s father. When Mingyur Dorje arrives in Karma Chakme’s residence, he investigates his birthmarks in accordance with the statements made by Guru Rinpoche in the <i>Lungten Kagyama</i>.<br /><blockquote>“<i>When [Karma Chakme] asked the terton whether he remembered his past life, he replied, “I am Lama Tsultrim Dorje. When I was younger I had many things to tell, but now I have forgotten and have nothing to say</i>.”</blockquote>Karma Chakme conferred initiations and teachings to Mingyur Dorje, although Mingyur Dorje was thought to have already received them in previous lives<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn6">[6]</a>. After these preparations Karma Chakme started his retreat together with the 11-year old Mingyur Dorje, who initially was said to be very restless<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn7">[7]</a>. Then the future tertön started having visions of various deities. Mingyur Dorje would roll out thankas of specific deities and subsequently had visions of that specific deity. He would then roll up the thanka, and roll out one of another deity, had visions of the latter, etc. Karma Chakme tells how Mingyur Dorje once prevented a lunar eclipse by practicing <i>prāṇāyāma</i>, so that the “<i>poor moon</i>” would not be swallowed by Rahula…<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn8">[8]</a> <br /><br />Karma Chakme never left Mingyur Dorje alone and they even slept in the same bed<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn9">[9]</a>. After having overcome specific obstacles to Mingyur Dorje’s Revealer activity, the tertön was finally ready for the transmission of the Namchö Revelations. Various deities appeared to him, starting with Dharmakaya Samantabhadra, followed by the Great Compassionate One and the Great Padmasambhava in person. Finally the Great Compassionate One also transmitted the Dzogchen teachings.<br /><blockquote>“<i>The Namcho teachings contain so many tantras, sadhanas, empowerments and yogic activities, and the attributes of so many deities that we have never known and cannot differentiate that even a person with a sharp intellect cannot recall them. No other treasure teachings have this quality, which is a wonder of wonders</i>.”</blockquote>Karma Chakme takes on criticism about his claim that Mingyur Dorje stayed for three years with Guru Rinpoche in Chamaradvipa (p. 86), and blames it on the lack of faith of the critics. He quotes from Ratna Lingpa’s treasure teaching called the <i>Middle Length Prophecy</i>:<br /><blockquote>“<i>My manifestations will be unfathomable <br /> Every morning and every night I will benefit beings of Tibet <br /> In particular, I will personally come on the morning of the tenth day of every Tibetan month; <br /> To those with deep faith in me, I will come in actuality</i>.”</blockquote>In the same Prophecy, Guru Rinpoche prophecies Mingyur Dorje as a Revealer. At the end of their 3-year retreat, Mingyur Dorje urged Karma Chakme to ask him for anything else he may need, before leaving the retreat, because<br /><blockquote>“<i>When the Namcho treasures are completely revealed, there will be no more visions,” he said; even if he had some, he would have no opportunity to ask the deities</i>.” (p. 92)</blockquote>It is interesting to see the parallels between both situations. Children trained, indoctrinated and used as mediums, locked up from the outside world in order to keep potential negative influences at bay. This can create a paranoiac mindset, where one feels threatened, both by enemies from the “<i>physical world</i>” and the “<i>spirit world</i>”. In the case of Karma Chakme and Mingyur Dorje, since there was only the both of them in retreat, their fusion was almost total. Karma Chakme feeds Mingyur Dorje’s mind with data, stories, images (<i>thankas</i>), initiations, rituals for all purposes, day in day out, and, as a result, Mingyur Dorje starts dreaming about it, having visions, daydreams, and finally Mingyur Dorje, somehow identifying with entities from <a href="https://www.rigpawiki.org/index.php?title=Akanishtha">Akaniṣṭha</a> (<a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">the</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">Divine</a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html"> </a><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">light</a>), gives the Revelations he receives in his mind to Karma Chakme. Mingyur Dorje may not have fully understood the revelations, but Karma Chakme noted them down and interpreted them according to the proper Doctrine. <br /><br />What is particularly interesting in the experience of Israel van Dorsten (and his brothers and sisters), is - after having lived together 24/7 for many years - how well they had learned to “read” their father/Messiah. They knew all his whims and mood swings. Through the continuous threat of mental and physical abuse the children managed to intuit the “right” answers their father expected, or that would most likely satisfy him. In the last year before he ran away from home, Israel finally managed to “talk directly” with God, wrote down God’s words and showed them to his father, who initially acknowledged they were indeed God’s words. Israel felt that two minds were living simultaneously in his body. Just like the Rev. Sun Myung Moon taught in English, and his father’s instructions were given in English, God too talked in English to Israel, while using the proper jargon:<br /><blockquote>‘<i>Now God wants to rebuild the ideal world. This is the task of the people in Eden. But the evil side is still trying to expand their evil and therefore tries to block the people of Eden from building the ideal world under God.</i> ’ <br /><br /> ‘<i>The main goal of the attacks of the evil side is to disconnect the people in Eden from God. So the first task for Eden's defense is to stay connected to God because otherwise the war against the evil ones can never be won and the enemy will take control.</i>’<br /><br />‘<i>How must Eden be protected against these attacks? All people and beings are in different stages of restoration, some beings are closer to God and more pure and other beings are very evil and far away from God... In and around Eden the people further away from God protect the ones closer to God. If this principle is kept there can be made a good system of defense and all other tasks for the defense of Eden can be fulfilled</i>.’</blockquote><blockquote><i>These are the main tasks for the defense of Eden</i>.’ </blockquote>Israel spent his days praying, reading his father’s books, noting down all the ideas he received. He kept files of the 100 spirits hosted in his body, and ended up exhausted by the continuous presence of two voices in his head. He found it difficult to fall asleep.<br /><blockquote>“<i>After a few months, I notice how gruelling this new way of life is. Doing what God's voice in my head wants all day is deadly exhausting. It is a constant dialogue between the two characters in my head. <br /><br />The moments before bed are the worst. Sleeping without God is bad. Then you can come under a bad influence. The only way to make sure this doesn't happen is to go to bed praying. So that's what I do, every night. But with two chattering voices in your head, you can't really sleep. Often it is practically impossible. I get more and more tired</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn10">[10]</a>.”</blockquote>Simultaneously Israel, who already had some doubts, started having access to the Internet, thus coming under various bad influences… When the father finally suggested that Israel’s “God” could be a Gnostic <a href="https://en.wikipedia.org/wiki/Demiurge" target="_blank">demiurge</a> and not the real God, Israel started doubting everything he believed in until then, including the existence of God<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn11">[11]</a>. It ended with Israel leaving Ruinerwold Farm and abandoning the faith of his father altogether, like his brothers and sisters. <br /><br />Karma Chakme’s hagiography explains how Mingyur Dorje “<i>revealed profound and visionary concealed teachings, mind treasures from the space of his mind</i>”.<br /><blockquote>“<i>Terton Migyur Dorje then told me that if he wished he could write instructions that had never before been recorded. He wrote down a few, and I asked whether his deity had spoken them. He answered that he had heard nothing from his deity. Did he then compose them in his mind? I asked. He responded by asking me how he could possibly know such a style of composition. Next, I asked whether he had written down whatever appeared in his spiritual experience, such as songs arisen from spiritual experiences. He replied that these instructions could not appear as spiritual songs. I again asked whether he wrote down whatever appeared in his mind without any forethought, and he said there would not be much benefit in doing that. <br /><br />So I asked exactly how he wrote them down, and he responded that just as he could see very clearly whatever objects did or didn’t exist in the house, he could in the same way see all the specific wisdom deities and mundane protectors, their complexions, their implements, and their mantras, as well as the methods required to accomplish them, regardless of whatever their respective collective domain of activities might be. <br /><br />He could also see that major deities and spirits have life force mantras that can be practiced and he saw the specific activities that can be accomplished. He saw that some cannot accomplish any activities, and that some minor deities and spirits lack life force mantras. He knew whether or not they could benefit others if propitiated, even if they could not accomplish the methods for yogic accomplishment. He saw how specific mantras, substances and auspicious remedies could help cure different diseases but that these methods are not inexhaustible, and do not occur according to one’s wishes. Some deities have rich yogic methods for accomplishment while others have only limited powers. Few instructions on this topic have been written in short form</i>.” (p. 113)</blockquote>After his retreat and the receiving of the Namchö Revelations, Mingyur Dorje became a celebrated tertön, subjugating demons and opening “<i>sacred places</i>”, future places of worship and circumambulation<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn12">[12]</a>, in remote areas.<br /><blockquote>“<i>Some unintelligent people who have not studied the teachings may doubt the veracity of reports that a sacred place exists in some out of the way area and that whoever circumambulates it will gather countless merit. To such individuals, I [Karma Chakme] say that the buddhas’ virtuous activities and methods to benefit beings are unfathomable, appearing as ships, bridges, rocks, earth, water, fire, wind and so on, whatever can benefit beings and tame them according to their mental capacities. The sutras and tantras show this in detail</i>.” (p. 110-111)</blockquote>Mingyur Dorje died prematurely at the age of 23.<br /><blockquote>“<i>Karma Chakme immediately commenced necessary prayers and rituals and made arrangements for the funeral. Rumors arose that Mingyur Dorje had been poisoned, but the accusation did not gain credibility</i>.” (<a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">Treasury</a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190"> </a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">of</a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190"> </a><a href="https://treasuryoflives.org/biographies/view/Namcho-Mingyur-Dorje/9190">Lives</a>)</blockquote>Children used as spirit mediums have a long history. Starting in Egypt.<br /><blockquote>“<i>In one such spell in the London-Leiden Papyrus, the magician is to take a bronze bowl engraved with a figure of Anubis, fill it with water and cover the water with a film of oil. The child medium is to be made to lie on four bricks with a cloth over his head. The magician lights a lamp on one side of the child and a censer on the other. He is then to burn exotic incense and chant an invocation to Anubis over and over again. It is hardly surprising that a child who was susceptible to influence would begin to see pictures in the oil. This was a private rite, of a type disapproved of by the Roman government. In earlier times, when magic was more socially acceptable, large groups of people might come together to achieve a visionary frenzy through music, dance and song</i>.” Geraldine Pinch - <i>Magic in Ancient Egypt</i>, British Museum Press (1994), p. 88-89</blockquote>In Gnostic and Hermetic circles.<br /><blockquote>“<i>T. - Why do you say that, O Trismegistus? <br /><br />H. - Look at the soul of a child, my son, that has not yet accepted its own separation. Its body is not yet grown and has not fully developed. How beautiful it is to behold in every way! Not yet soiled by the experiences of the body, still virtually depending upon the soul of the cosmos. But when the body has grown large and drags the soul down to its grossness, the soul separates itself, forgets and does not partake of beauty and goodness. Forgetting becomes her corruption</i>.” <i><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman">The</a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman"> </a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman">Corpus</a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman"> </a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman">Hermeticum</a></i><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman">: </a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman">Book</a><a href="https://archive.org/details/thewayofhermestranslatedbyclementsalaman"> 10</a>, <i>The Way Of Hermes</i>, Clement Salaman, 2020 </blockquote>In Buddhist Tantrism in China. <br /><br />In the "Sūtra of the Yogin” (<a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139">Yuqi</a><a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139"> </a><a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139">jing</a><a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139">, </a><a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139">T</a><a href="https://www.tandfonline.com/doi/full/10.1080/23729988.2021.2015139">. 867</a>), translated into Chinese by Vajrabodhi , the following procedure is explained.<br /><blockquote>"<i>If with a spell (dhāraṇī) you charge girls and boys with power,<br />You can bring about the āveśa [the 'possession'],<br />Of the things of the three worlds and the three ages,<br />Thus you can learn good or bad omen</i>." <br /><br />And: <br /><br />"<i>Take virgin boys and girls,<br />Bathe them, dress them in fresh clothes,<br />Make them take the Bodhisattva vow,<br />And place them on a bed of white flowers,<br />Recite incantations over them, cover their faces,<br />And recite again, a thousand and eight times,<br />Then they will know the āveśa directly,<br />Sometimes their bodies will hang in the air,<br />Of all things past, present and to come,<br />They shall have full knowledge</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftn13">[13]</a>." Michel Strickmann, Mantras et mandarins p.220 </blockquote>Times have changed. What once may have been acceptable as a religious tradition no longer is, as we can see in the Ruinerwold Farm case. Gert-Jan van Dorsten’s private cult was fed by well known religious ideas, its basic frame being that of Moon’s Unification Church, to which van Dorsten added Christian, Gnostic and Shamanist beliefs. I am not aware of the origin of his particular ‘<i>spirit medium</i>’ method. <br /><br />It is particularly shocking that children are secluded and withheld from participating in society and going to school; that they are fed paranoiac ideas about an evil world; that they are fed ideas about a “<i>spirit world</i>” and its superiority; that they have to treat their father as a Messiah and his words as God’s words; that they are forbidden to see and treat their “<i>spirit medium</i>” mother as their mother and their “<i>spirit medium</i>” brothers as their brothers; that they are severely punished physically, verbally, mentally and spiritually if they don’t execute the orders given by their father; that they are forced to renounce their own identity and serve as vessels for spirits. <br /><br />In other words, it is shocking when children are asked to fear and reject “<i>the physical world</i>”, including their own this-worldly identity and develop a “<i>sacred outlook</i>”, in order to give full priority to the restoration/advent of “<i>Eden</i>”. Not as a simple “belief”, but most concretely so, and in a totalitarian way, always and everywhere… Imposing on children such a religion or a cult, whether a “world religion” or a clandestine cult, is not acceptable. <br /><br /><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref1">[1]</a> <i><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">Le</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">Franchissement</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">du</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">pic</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">dans</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">la</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">lignée</a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html"> </a><a href="https://hridayartha.blogspot.com/2014/12/le-franchissement-du-pic-dans-la-lignee.html">Kagyu</a></i> 13/12/2014<br /><i><a href="https://hridayartha.blogspot.com/2017/10/transmissions-celestes.html">Transmissions</a><a href="https://hridayartha.blogspot.com/2017/10/transmissions-celestes.html"> </a><a href="https://hridayartha.blogspot.com/2017/10/transmissions-celestes.html">célestes</a></i> 03/10/2017 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref2">[2]</a> <a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588">Guru</a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588"> </a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588">Chowang</a> (1212 - 1270) was a early Revealer, who set down some rules for future Revealers. <br /><br />“<i>Chokyi Wangchuk was also instrumental in establishing the notion that treasure revelation requires the practice of sexual yoga. He claimed that he could not understand one of his own revelations, the Kabgye Sangwa Yongdzok (bka' brgyad gsang ba yongs rdzogs) until after he had opened his yogic central channel via sexual yoga. His consort was Jomo Menmo (jo mo sman mo), an established treasure revealer herself</i>.” <a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588">Treasury</a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588"> </a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588">of</a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588"> </a><a href="https://treasuryoflives.org/biographies/view/Guru-Chowang/5588">Lives</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref3">[3]</a> “<i>Someone might say that Migyur Dorje should have written his own liberation story, and ask why I deserve to write it. In fact, various Buddhist traditions have many examples of vajra masters writing their noble disciples’ liberation stories and eulogies. Lord Buddha praised the shravakas’ good qualities in the vinaya and the sutras. Je Mikyodpa wrote a liberation story of Shamar Kunchog Bang as well as an instruction manual on it. Norbu Gyenpa wrote Jatson Nyingpo’s liberation story, being both his teacher and his disciple. Similar cases abound, as most liberation stories have been compiled by the master’s main personal disciples. Thus, I, Karma Chagme, am a suitable person to compile this liberation story</i>.” <i>All Pervading Melodious Sound of Thunder</i>, p. 4 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref4">[4]</a> “<i>Despite being born in a lineage of Tibet’s great dharma kings, Terton Migyur Dorje had no domain, so someone might ask, “What is the point of being born in that lineage?” Indicating Guru Rinpoche’s particular compassion towards the lineage of Tibetan dharma kings, the Leu Dunma (Seven Chapter Supplication to Guru Rinpoche) states: <br /><br />Beginning with King Trisong Deutsen<br />As long as the lineage of the dharma kings does not perish<br />Pray to me without any doubt or a divided mind<br />I will look upon you with unchanging compassion. <br /><br />When Migyur Dorje and others who hold King Trisongs lineage read that specific stanza while reciting the Seven Chapter Supplication, tears fall from their eyes and they weep openly</i>.” <i>All Pervading Melodious Sound of Thunder</i>, p. 21 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref5">[5]</a> "<i>In a similar way, since Terton Migyur Dorje went unrecognized for a long time, his benefit to beings was limited, and <a href="https://hridayartha.blogspot.com/2022/07/transports-celestes.html" target="_blank">many dakinis came to call him to the pure land</a></i>". <i>All Pervading Melodious Sound of Thunder</i>, p. 32 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref6">[6]</a> “<i>Terton Migyur Dorje himself said: “Though I have previously received all empowerments and oral transmissions, and there is nothing that I do not know, I pretend to receive empowerments and oral transmissions and to study the scriptures</i>.” p. 50 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref7">[7]</a> “<i>I thought the time had come for Terton Migyur Dorje to spend some time with me in retreat. Although it would have been beneficial for him to practice for a while on the two phases of sadhana, approach and accomplishment, he would not remain in one place for even an instant, but was always running, jumping and shouting to the sky. Exasperated, I wondered why he could not stay still in retreat.” <br /> “One day the terton drew a picture of two lamas in retreat; one carried a bamboo stick and made the gesture of issuing an order while the other sat quietly and obediently. He told me to draw a picture of his home with people spinning hand prayer wheels. I did what he asked and from then on, the terton sat on his seat all the time, not even opening his meditation belt. Needing no reminder, he regularly performed the long-life practice, and recited the liturgies of dedicating torma and water torma</i>.”<br /> p. 53<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref8">[8]</a> “<i>Most scholars agreed that a full lunar eclipse would occur on the 15th day of the first Tibetan month. The annual calendar published by scholars of astrology said the same thing. Traditionally, people stayed outside when an eclipse was due to occur, making tea and reciting mantras to save the moon from being swallowed by Rahulai. Terton Migyur Dorje and 1 also did this, and talked about whether the moon suffered pain when Rahula swallowed it. He asked, uIs this true or false?” and I replied, “There are different opinions but the Moon Sutra says that the moon suffers when trapped by Rahula.” The terton questioned further, “Who could subdue this planetary spirit?” I answered that Vajrapani and Guru Rinpoche could subdue Rahula. He persisted, asking whether there was any way to stop the sun and moon from being trapped. “If a practitioner can hold his wind energy and prevent the white seminal fluid from entering the central channel then he can stop it,” I replied, recounting the story of how Tserlung Drungpa had performed this feat. <br /><br />The terton said sadly, “This poor moon, what a pity!” and he prayed to Guru Rinpoche and Vajrapani, pleading repeatedly: “May the moon never be trapped!” Full of emotion and about to weep, he declared, “If Drungpa could do it, then maybe I can also succeed.” He controlled his wind energy for a long time and that night the moon was not trapped</i>.” p. 54<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref9">[9]</a> “<i>Yet, because he was a young boy and the retreat place was dark and infested with rats, I did not find this a safe place for him to sleep and had to let him sleep with me.”<br /> “I always shared my bed with the terton and followed him everywhere, whether he was sitting, standing, or bathing</i>.”<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref10">[10]</a> “<i>Na een aantal maanden merk ik hoe slopend deze nieuwe manier van leven is. De hele dag doen wat Gods stem in mijn hoofd wil, is dodelijk vermoeiend. Het is een constante dialoog tussen de twee personages in mijn hoofd. <br /><br />De momenten voor het slapengaan zijn het ergst. Slapen zonder God is slecht. Dan kun je onder slechte invloed komen. De enige manier om ervoor te zorgen dat dit niet gebeurt, is door biddend naar bed te gaan. Dus dat doe ik, iedere avond opnieuw. Maar met twee kletsende stemmen in je hoofd kun je niet echt slapen. Vaak is het praktisch onmogelijk. Ik raak steeds vermoeider</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref11">[11]</a> "<i>Meanwhile, Father is becoming increasingly convinced that there is also a cosmic false god masquerading as the real God and that very many important people of the past have been deceived by this fraudster. This discovery has profound implications for me. I am beginning to doubt my 'God'. Maybe that is the impostor Father is talking about. [...] All this time, I have been a tool of an evil spirit, a subject of a devil masquerading as God. I am an instrument for the dark powers. Will this ever work out? Can I ever get it right? I don't know anymore, I really don't know</i>."<br /> <br /> “<i>Ondertussen raakt vader er steeds meer van overtuigd dat er ook een kosmische valse god bestaat die zich voordoet als de echte God en dat heel veel belangrijke mensen uit het verleden misleid zijn door deze oplichter. Deze ontdekking heeft ingrijpende gevolgen voor mij. Ik begin te twijfelen aan mijn ‘God’. Misschien is dat wel de bedrieger waar vader het over heeft. [...] Al die tijd ben ik een werktuig geweest van een slechte geest, een onderdaan van een duivel die zich als God voordoet. Ik ben een instrument voor de donkere machten. Gaat dit ooit nog goed komen? Kan ik het ooit goed doen? Ik weet het niet meer, ik weet het echt niet meer</i>.”<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref12">[12]</a> The benefits are explained in the “<i>Sutra that Shows the Verses of Circumambulations</i>” quoted by Karma Chakme. <br /><br /><i>“Those who circumambulate sacred places <br /> Will be free from being bom in the eight unfree states of rebirth. <br /><br />Those who circumambulate sacred places <br /> Will be mindful, wise, <br /> Good complexioned, intelligent, <br /> And will be respected everywhere by everyone. <br /><br />Those who circumambulate sacred places, <br /> Will be bom in human and god realms <br /> With long lives <br /> And will achieve great fame, etc.” </i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Le%20sacr%C3%A9.rtf#_ftnref13">[13]</a> Dans le « <i>Livre du yogin de tous les yoga du pavillon au faîte de diamant</i> » (T. 867), traduit en chinois par Vajrabodhi, la procédure à suivre est expliquée. <br /><br />« <i>Si d’une incantation (dhāraṇī) tu charges de puissance filles et garçons,<br />Tu peux provoquer l’āveśa [la ‘possession’],<br />Des choses des trois mondes et des trois âges,<br />Tu peux apprendre le bon ou le mauvais présage</i>. » <br /><br />Et : <br /><br />« <i>Prends des garçons et des filles vierges,<br />Baigne-les, habille-les de frais,<br />Fais leur prêter le vœu de bodhisattva,<br />Et installe-les sur un lit de fleurs blanches,<br />Récite des incantations sur eux, couvre leur visage,<br />Et récite encore, mille huit fois,<br />Alors ils connaîtront directement l’āveśa,<br />Parfois leur corps sera suspendu dans les airs,<br />De toutes les choses passées, présentes et à venir,<br />Ils auront une totale connaissance</i>. » [Michel Strickmann, <i>Mantras et mandarins</i>, p.220] <br /><br /> <div style="mso-element: footnote-list;"><div id="ftn13" style="mso-element: footnote;">
</div>
</div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-12869079556946781352024-01-28T02:03:00.000-08:002024-01-28T02:58:35.867-08:00De la lumière humaine<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfRHzEr1EoxcyOIO5oA8VrnmGaM3WgBNtMTtheTVydulQj80zXtZrBBpd2TxN14WVP2Nu5JtTp3T5Wk9Qb9WmTwZFBZbM9iDep1qlWg9mh43m5lc8He7A1NX2eAXmEruxcpKFJQeVQlF3hO2V1a6WYw_g9SGyixwf_2NkgLo3e56P1RBbf_nRet-deAFU/s3246/Heraclite%20et%20D%C3%A9mocrite%20Jacob%20Jordaens.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2871" data-original-width="3246" height="566" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfRHzEr1EoxcyOIO5oA8VrnmGaM3WgBNtMTtheTVydulQj80zXtZrBBpd2TxN14WVP2Nu5JtTp3T5Wk9Qb9WmTwZFBZbM9iDep1qlWg9mh43m5lc8He7A1NX2eAXmEruxcpKFJQeVQlF3hO2V1a6WYw_g9SGyixwf_2NkgLo3e56P1RBbf_nRet-deAFU/w640-h566/Heraclite%20et%20D%C3%A9mocrite%20Jacob%20Jordaens.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Héraclite et Démocrite (attribué à Jacob Jordaens (1593-1678)</span></td></tr></tbody></table><br /><div>Selon <a href="https://fr.wikipedia.org/wiki/Avesta" target="_blank">l'Avesta</a>, Ahura Mazda est l'Esprit suprême qui donna naissance à Spenta Mainyu (l'Esprit Saint) et à Angra Mainyu/Ahra Manyu (le Mauvais Esprit), deux principes opposés. Dans la religion dualiste de Zoroastre, l'Esprit suprême transcende la création, mais reste “<i>le Pôle de la Lumière essentielle</i>”, ainsi que le père du <a href="https://fr.wikipedia.org/wiki/Atar_(Perse_antique)">feu sacré</a>, “<i>manifesté par <a href="https://hridayartha.blogspot.com/2012/05/le-feu-celeste.html">le Feu primordial</a> qui est la <a href="https://hridayartha.blogspot.com/2012/05/la-descente-du-feu-celeste-klong.html">lumière fulgurante</a>, toute métaphysique, mais qui précède et engendre les illuminations célestes des feux solaires et stellaires du cosmos</i>”<a a9raclite.docx="" c3="" ftn1="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[1]</a>. L’essence précède l’existence. <br /><br />Pour Héraclite, le Logos n’est pas la “<i>raison cosmique</i>” ontologique, “<i>la raison réelle indépendamment de l’homme, immanente à toutes choses, les gouvernant, les unifiant</i>”<a a9raclite.docx="" c3="" ftn2="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[2]</a>.<br /><blockquote>“[ ] <i>Le Discours [héraclitiéen/philosophique] n’a pas d’extérieur. Il n’a pas de cause. Il est libre. Il développe des raisons qui renvoient à d’autres raisons et finalement referment le cercle</i>.<a a9raclite.docx="" c3="" ftn3="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[3]</a>”</blockquote>“<i>Tout est un</i>”, “<i>Toutes choses sont unes</i>”, dans le sens de l’unité des contraires, l’unité des opposés : “<i>divisible indivisible, engendré inengendré, mortel immortel, logos temps, père fils, dieu justice</i>”<a a9raclite.docx="" c3="" ftn4="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[4]</a>. Héraclite dit “<i>tout est un et non-un</i>”<a a9raclite.docx="" c3="" ftn5="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[5]</a>. Les contraires sont uns, tout en étant des contraires. C’est un discours toujours vrai (<i>logos</i>), mais qui ne fait pas partie du tout : “<i>il est hors du tout, justement pour pouvoir dire, dévoiler le tout</i>”<a a9raclite.docx="" c3="" ftn6="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[6]</a>. Le discours vrai est “<i>arraché à la méconnaissance</i>”<a a9raclite.docx="" c3="" ftn7="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[7]</a>, et saisi par l’intelligence transsubjective (<a href="https://fr.wikipedia.org/wiki/No%C3%BBs"><i>Noûs</i></a>)<a a9raclite.docx="" c3="" ftn8="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[8]</a>. Sans cette intelligence, les hommes “<i>parlent et agissent, ils vivent, dans des mondes qu’ils inventent, et donc dans une sorte de distraction à l’égard du réel et d’eux-mêmes, une sorte de rêve, passant dans le monde comme des somnambules, sans jamais réaliser la présence au monde</i>”<a a9raclite.docx="" c3="" ftn9="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[9]</a>. <br /><br />C’est le “<i>discours absolu, le discours toujours vrai de la totalité</i>”, qui est “<i>la pure lumière</i>”, une lumière qui ne laisse pas d’ombre, “<i>car le discours vrai n’a pas de contraire</i>”<a a9raclite.docx="" c3="" ftn10="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[10]</a>. Nous sommes dans des métaphores. Cette “lumière” ne vient pas de Delphes (la Sybille possédée par le dieu), ou d’autres oracles (fragment 39), qui ne donnent que des signes à interpréter. <br /><br />La Lumière et l’ombre sont uns, tout en étant des contraires. Tout comme Dionysos (la génération et la vie) et Hadès (la mort et les morts, fragment 41). La religion, qui se considère souvent être du côté de la Lumière (à l’exclusion de tout ombre), permet parfois, lors des fêtes mystiques, certains îlots de ténèbres bien encadrés, où elle exalte les mystes, et en fait des “<a href="https://hridayartha.blogspot.com/2018/09/la-chasse-nocturne-symbolique-du-bon.html" target="_blank"><i>coureuses de nuit</i>”, qui, “<i>à la lueur des torches à travers monts et forêts</i>”, poursuivent des bêtes effarouchées</a>, les mettent en pièces, en mangent les chairs crues (omophagie). L’impiété (<i>asebeia</i>) devenant piété (<i>eusebeia</i>) grâce à l'initiation des mystes (fragment 42). Même les persécutions et les guerres peuvent devenir “<i>eusebeia</i>”... Tout <i>vrai discours</i> s’effondre dans une sorte de novlangue. <br /><br />Aspirer à une “<i>vie future toute de bonheur</i>” (la motivation des mystes), est absurde selon le <i>logos</i> d’Héraclite, car c’est ignorer l’unité des contraires, et <a href="https://hridayartha.blogspot.com/2020/02/le-non-fondement-est-la-mahamudra.html">s’investir unilatéralement en le “contraire”</a> du bonheur, de la lumière, etc. <i>Un bonheur sans peine</i><a a9raclite.docx="" c3="" ftn11="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[11]</a>. <br /><br />Pour Héraclite, les mages (“<i>prêtres du Lumineux</i>”), les bacchants, les bacchantes et les initiés (mystes), tout en croyant évoluer dans la Lumière, “<i>errent dans la nuit</i>” (fragment 43), car ils tournant le dos à l’unité des contraires, <a href="https://hridayartha.blogspot.com/2013/02/symbolisme-et-creation-pure.html">en refusant tout “ombre”</a>.<br /><blockquote>“<i>Les magoi sont pour [Héraclite] les adorateurs d'Ahura Mazdâ, le Lumineux, et du Feu, le symbole de la Lumière divine, qui, perpétuellement, apporte la vie, repousse les ténèbres et la mort. Ce sont eux qu'il flagelle du mot le plus dur pour ces fils de la lumière : nyctipoloi ! “ ceux qui errent dans la nuit ! ”. Ils errent, en effet, dans la nuit de l'inintelligence, puisqu'ils se figurent qu'entre la lumière et les ténèbres, il faut choisir, alors qu'elles ne s'opposent qu'au sein d'une unité indissociable</i>.<a a9raclite.docx="" c3="" ftn12="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[12]</a>” <br /><br />“<i>Les mages se trompent en croyant prédire ce qui arrivera, en croyant efficaces les cérémonies magiques, plus fondamentalement, en opposant la Lumière et les Ténèbres sans voir leur unité, les bacchants et bacchantes se trompent en croyant atteindre l'union avec le dieu grâce à leurs états de transe et aux repas sacrés, les mystes de Déméter se trompent en croyant, par l'initiation, obtenir le bonheur futur, et les Orphiques font la même erreur en croyant mériter ce bonheur par un certain genre de vie. L'erreur religieuse n'a aucune valeur pour la recherche de la vérité. Les dogmes et les rites des religions sont à rejeter entièrement, car il ne sert à rien d'errer dans la nuit. Le logos est discours de la seule raison, libre à l'égard de tous les délires traditionnels</i>.<a a9raclite.docx="" c3="" ftn13="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[13]</a>”</blockquote>Quant à l’approche tantrique de purifier “l’impur” par “l’impur”, Héraclite aurait pu répéter son fragment 44<a a9raclite.docx="" c3="" ftn14="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[14]</a>.<br /><blockquote>“<i>Ils se purifient en vain par le sang lorsqu'ils sont souillés par le sang, comme si quelqu'un ayant marché dans la boue se lavait avec de la boue : il semblerait être fou si quelque être humain le remarquait en train d'agir ainsi. Et ils font des prières à ces statues comme quelqu'un qui parlerait à des maisons, ne connaissant en rien ce que sont les dieux et les héros</i>.”</blockquote>La souillure (<i>miasma</i>) est un <a href="https://www.cnrtl.fr/definition/miasme">miasme</a>, causé par le sang d’un meurtre, des règles, de l’accouchement, … Ce type de souillure requiert une purification spécifique. La souillure d’un matricide, d’un parricide, le contact avec un mort, une accouchée, etc., peut, par exemple, être lavée par <a href="https://hridayartha.blogspot.com/2013/02/le-pourquoi-des-rites-selon-confucius.html">le sacrifice (réel ou symbolique) d’un animal</a>, que l’on fait couler sur la statue de la divinité.<br /><blockquote>“<i>Les hommes sont fous de penser ainsi plaire aux dieux, ou les apaiser, ou les honorer. Or, s'ils pensent cela, c'est que les dieux, tels qu'ils se les figurent, sont aussi fous qu'eux. Les uns et les autres sont loin du divin, lequel ne se conçoit qu'en conformité avec la raison et selon le Discours, le Logos. Les hommes et les dieux de la religion sont des hommes et des dieux absurdes. Seule la raison, dans la philosophie, nous montre, en leur vérité, l'humain et le divin</i>.<a a9raclite.docx="" c3="" ftn15="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[15]</a>”</blockquote><a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">La “Lumière”</a> est une métaphore. La lumière réelle que nous connaissons est celle qui provient du soleil et qui éclaire la Terre. La lumière est souvent utilisée pour désigner métaphoriquement l’intelligence (<i>Noûs</i>), capable d’éclairer nos actes, paroles et pensées. Pour d’autres qu’Héraclite, la Lumière (moins métaphoriquement) est d’origine divine. “<i>Dieu est lumière, et il n’y a point en lui des ténèbres</i>” (1 Jean 1:5). “<i>L'Eternel sera ta lumière à toujours</i>” (Esaïe 60:19). La Lumière est ici la Vérité qui émane de Dieu, et qui est révélée par des prophètes humains. La Lumière représentant la Révélation pour éclairer l’homme.<br /><blockquote>“<i>Car puisque le monde, avec sa sagesse, n'a point connu Dieu dans la sagesse de Dieu, il a plu à Dieu de sauver les croyants par <a href="https://hridayartha.blogspot.com/2013/05/la-gnose-est-elle-anti-intellectuelle.html" target="_blank">la folie de la prédication</a></i>”. (1 Corinthiens 1:21) </blockquote>La Lumière de Dieu dépasserait la raison, la sagesse et l’intelligence humaines. La Lumière de Dieu n’ayant point de ténèbres en lui, Lumière et ombre ne sont pas uns. Seule la Lumière est réelle, l’ombre (l'expérience humaine) serait une illusion. L’unité des contraires et la non-dualité recherchées par Héraclite et par des bodhisattvas du mahāyāna ne sont pas la sagesse de Dieu, obtenue par une grâce. Ce n’est pas la même métaphore de “lumière”. <i>Noûs</i> signifie l’intelligence, la raison. Dans le cadre de la littérature hermétique, prof. dr. <a href="https://en.wikipedia.org/wiki/Wouter_Hanegraaff">Wouter Hanegraaff</a><a a9raclite.docx="" c3="" ftn16="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[16]</a> propose de traduire <i>Noûs</i> par “Lumière”, “Lumière divine”, en penchant clairement vers un sens métaphorique plus religieux, à la fois ontologique et épistémologique.<br /><blockquote>“<i>The true nature of reality is “Light”, universal spiritual light. God is Light, reality is Light and human beings are Light. In their ordinary perception human beings don’t see Light, they see objects, because they are “deluded”, in a state of hallucination, and don’t perceive reality as it is. The things that are perceived may seem real, but are in reality universal light. The “Way of Hermes” helps us to awaken from the state of delusion and to perceive the true nature of reality</i>.” (Blog <a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html">About the nature of "Light" (Nous)</a>)</blockquote>La Lumière qui éclaire l’homme est dans ce cas la Révélation de la Lumière divine, reçue par le biais d’un prophète, d'<a href="https://hridayartha.blogspot.com/2024/01/about-nature-of-light-nous.html" target="_blank">une entité de l'Ennéade</a>, etc. Ce n’est pas une lumière qui éclaire directement, et ce n’est pas une lumière propre à l’homme.<br /><blockquote>“<i>Nous ne sommes pas à nous-mêmes notre propre lumière, estime Augustin, et <a href="https://fr.wikipedia.org/wiki/Le_Ma%C3%AEtre_(Augustin)">le maître intérieur</a> qui nous parle n’est autre que la Vérité, c’est-à-dire la personne divine elle-même, illuminant l’esprit humain de l’intérieur. Se parler à soi-même, c’est écouter Dieu parler</i>.<a a9raclite.docx="" c3="" ftn17="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[17]</a>”</blockquote>Le Bouddha dit :<br /><blockquote><i>Atta dipa<br />Viharatha<br />Atta sarana<br />Ananna sarana <br /><br />Soi-même est une île (S. dvīpa)<br />Demeurez-y<br />A part le refuge en soi-même<br />Il n'y a pas d'autre refuge<a a9raclite.docx="" c3="" ftn18="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[18]</a></i></blockquote>L<a href="https://hridayartha.blogspot.com/search?q=%C3%AEle+lampe">e mot <i>dipa</i> peut aussi être interprété comme “lampe”</a> ou lumière (S. <i>dīpa</i>), comme dans les traductions en chinois. Il est évident que dans le bouddhisme classique, la lumière serait plutôt celle (métaphorique) de l’intelligence, et non la lumière divine, qui brillerait en tant que l’étincelle de l’âme (<i>scintilla animae</i>).<br /><blockquote>“<i>C’est là, dans cette étincelle, dit Eckhart, que Dieu naît dans l’âme et que l’âme naît en Dieu. Étincelle, fond, abîme, fine pointe de l’âme, château fort, syndérèse … autant d’appellations propres à la mystique rhénane pour dire le « lieu » de la naissance de Dieu dans l’âme : un « lieu sans lieu » où l’homme devient fils dans le Fils, participant, par grâce, à la vie trinitaire</i>.<a a9raclite.docx="" c3="" ftn19="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[19]</a>”</blockquote>La citation ci-dessus du Maha-Parinibbana Sutta poursuit avec :<div><blockquote>“<i>Le Dhamma est une île<br />A part le refuge en le Dhamma<br />Il n'y a pas d'autre refuge</i>”</blockquote><a href="https://hridayartha.blogspot.com/2017/01/le-coeur-du-bouddhisme.html">Le Discours du Bouddha</a>. C’était à travers des propos rapportés du Bouddha que Sariputta eut son premier éveil. Le Bouddha n’était même pas présent, et il n’y eut pas de transmission particulière par le biais d'une fleur, ou d’un sourire. Parlant avec <a href="https://en.wikipedia.org/wiki/Assaji">l’Errant Assaji l’Ancien</a>, celui-ci résuma le Discours du Bouddha aux futurs Sariputta et Moggallana :<br /><blockquote>“<i> De tout ce qui est produit par une cause,<br />Le Tathāgata en a dit la cause<br />Ainsi que la cessation ;<br />Telle est la doctrine du Grand Renonçant</i>. “ <br /><br /><i>Lorsqu’il entendit les deux premiers vers, naquit chez Upatissa l’Errant [Sariputta] la vision sans tache du Dhamma, le premier aperçu de la Non-Mort, le chemin de l’entrée-dans-le-courant [sotāpanna] et, à la fin des deux derniers vers, il était entré dans le courant</i>.<a a9raclite.docx="" c3="" ftn20="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[20]</a>”</blockquote>Le Discours du Bouddha est de même nature que celui d’Héraclite. Si leurs discours sont comme une lumière, ils ne sont pas la lumière divine. Il me semble que la singularité du bouddhisme, en tant que religion, est de présenter une voie de l’intelligence transsubjective, susceptible d’aboutir à “l’unité des contraires”, qui n’est pas un objet de connaissance. <br /><br />L’unité des contraires, sans investissement unilatéral, n’est pas un long fleuve tranquille, mais permet néanmoins un certain d’état d’ouverture.<br /><blockquote>"<i>Au témoignage de Janouch, qui fut son confident, Kafka lui dit même un jour :<br />Le Christ est un abîme rempli de lumière, devant lequel on doit fermer les yeux pour ne pas s'y précipiter... Je m'efforce d'être véritablement celui qui attend la grâce. J'attends et je regarde. Peut-être viendra-t-elle, peut-être ne viendra-t-elle pas. Peut-être cette attente tranquille et parfois inquiète est-elle déjà l'annonciatrice de la grâce ou la grâce elle-même. Je ne le sais. Mais cela ne me tourmente pas. J'ai entre-temps lié amitié avec mon ignorance</i>."<br />(Janouch, Kafka m'a dit, p. 154) </blockquote><div style="text-align: center;">***</div><br /><a a9raclite.docx="" c3="" ftnref1="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[1]</a> Wikipédia Ahura Mazda <br /><br /><a a9raclite.docx="" c3="" ftnref2="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[2]</a> Marcel Conche, <i>Héraclite Fragments</i>, PUF, p. 23 <br /><br /><a a9raclite.docx="" c3="" ftnref3="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[3]</a> Héraclite, p. 24 <br /><br /><a a9raclite.docx="" c3="" ftnref4="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[4]</a> Hippolyte, <i>Réfutation de toutes les hérésies</i>. Cité dans Conche, p. 24 <br /><br /><a a9raclite.docx="" c3="" ftnref5="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[5]</a> Conche, p. 27<br /><br /><a a9raclite.docx="" c3="" ftnref6="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[6]</a> Conche, p. 27 <br /><br /><a a9raclite.docx="" c3="" ftnref7="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[7]</a> Conche, p. 34 <br /><br /><a a9raclite.docx="" c3="" ftnref8="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[8]</a> Conche, p. 35 <br /><br /><a a9raclite.docx="" c3="" ftnref9="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[9]</a> Conche, pp. 37-38 <br /><br /><a a9raclite.docx="" c3="" ftnref10="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[10]</a> Conche, p. 151 <br /><br /><a a9raclite.docx="" c3="" ftnref11="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[11]</a> Conche, p. 164 <br /><br /><a a9raclite.docx="" c3="" ftnref12="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[12]</a> Conche, p. 169<br /><br /><a a9raclite.docx="" c3="" ftnref13="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[13]</a> Conche, p. 170 <br /><br /><a a9raclite.docx="" c3="" ftnref14="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[14]</a> Conche, p. 171 <br /><br /><a a9raclite.docx="" c3="" ftnref15="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[15]</a> Conche, p. 173 <br /><br /><a a9raclite.docx="" c3="" ftnref16="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[16]</a> <i>“Instead of assuming that I already know what this word means (something like “mind” or “intellect,” as every dictionary will tell us), I want the authors of the Hermetica to tell me what it meant for them. As will be seen, their answers are surprising to say the least, and the implications are considerable. If their understanding of nous is in fact different from what we commonly take it to mean, can we still be so sure about those standard translations on which we normally rely? Formulated differently, is the Hermetic nous a conceptual anomaly, or should it lead us to reconsider our assumptions about what we take to mean “mind” or “intellect” in ancient philosophy?</i>” Wouter J. Hanegraaff, Hermetic Spirituality and the Historical Imagination, Altered States of Knowledge in Late Antiquity, Cambridge University Press, 2022. <br /><br /><a a9raclite.docx="" c3="" ftnref17="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[17]</a> DUBREUCQ, Éric. Chapitre III. <i>Le cœur et la parole intérieure</i> In: <i>Le cœur et l’écriture chez Saint-Augustin: Enquête sur le rapport à soi dans les Confessions</i> [online]. Villeneuve d'Ascq: Presses universitaires du Septentrion, 2003 (generated 27 janvier 2024). Available on the Internet: <http://books.openedition.org/septentrion/73539>. ISBN: 978-2-7574-2674-6. DOI: https://doi.org/10.4000/books.septentrion.73539. <br /><br /><a a9raclite.docx="" c3="" ftnref18="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[18]</a> Maha-Parinibbana Sutta, Digha Nikaya, 16. <br /><br /><a a9raclite.docx="" c3="" ftnref19="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[19]</a> <a href="https://journals.openedition.org/rsr/1127?lang=en">L’étincelle de l’âme et la cavité à l’endroit du cœur du Christ dans les Saints sépulcres monumentaux</a>, Isabelle Raviolo, Revue des Sciences Religieuses, <br /><br /><a a9raclite.docx="" c3="" ftnref20="" h="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/La%20non-dualit%C3%A9%20d">[20]</a> <i>Les grands disciples du Bouddha</i>, Nyanaponika Thera et Hellmuth Hecker, éditions Claire Lumière, Tome I, p. 48<div style="mso-element: footnote-list;"><div id="ftn20" style="mso-element: footnote;">
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</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-56760025031056033042024-01-18T08:05:00.000-08:002024-02-24T02:22:52.581-08:00About the nature of "Light" (Nous)<div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgamveQzIQnjfOKHEMcTxYaQ8DfOfJEwOUF2xOkacQJMvb1MmG5evcV82iRqqL8Fz0UgP3g1Vs1XWNp2QUyEUgAPy9AJORvi2_MXhQYSpsLFE1BacWW8cU7QKg0ZRtkXj_abCwdECdGY-xkHZgkUxsIwGadFdU0aUqkDvtYXuTPUUXSRhUCRJwubBMZpOo/s2195/Poimandres013.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2195" data-original-width="1753" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgamveQzIQnjfOKHEMcTxYaQ8DfOfJEwOUF2xOkacQJMvb1MmG5evcV82iRqqL8Fz0UgP3g1Vs1XWNp2QUyEUgAPy9AJORvi2_MXhQYSpsLFE1BacWW8cU7QKg0ZRtkXj_abCwdECdGY-xkHZgkUxsIwGadFdU0aUqkDvtYXuTPUUXSRhUCRJwubBMZpOo/w512-h640/Poimandres013.jpg" width="512" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Poimandres, the "shepherd of men", revealing himself to Hermes. <br />Sesthien boecken, Amsterdam 1643</span></td></tr></tbody></table><br />Hermeticism is not a system. Any text that is attributed to Hermes, can be hermetic. Hermes, being <i>Hermes Tris Megistos</i>, the Thrice great<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn1">[1]</a>, to which texts were attributed in late Antiquity, regardless of their later inclusion in Byzantine and other collections. There is a huge variety of materials attributed to Hermes/Thoth, and, for scholars, their attribution seems to be the lowest common denominator to qualify texts as “hermetical”. <br /><br />As an aside, we could apply a similar rule to what is considered as “tantric” literature, attributed to a Heruka, Mañjuśrī, Vajrapāṇi, Vajradhara, Maheśvara Śiva, Bhairava and other deities (<i>Nous</i>), whatever the inclusion or exclusion of tantric revelations in “canonical” tantric collections. Not suggesting, but not excluding either, there may have been some intellectual cross-pollination at work between the Middle East and the Far East during Hellenist times or later. Or simply the “Pagan” connection or the “Pagan International” <a href="https://hridayartha.blogspot.com/2022/11/healing-dysfunctional-communities-in.html" target="_blank">resisting the upcoming "religions"</a>.<br /><br />Hermeticism is said to be “<i>a product of pagan Egyptian Hellenism</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn2">[2]</a>. The 17 treaties of what would be called “<i>Corpus Hermeticum</i>” were written in Greek language (using philosophical terminology), but in Egypt, in the 2nd-3rd century of the common era. A sort of marriage between Greek rationality and Egyptian spirituality. <br /><br />In his works and lectures, prof. dr. <a href="https://en.wikipedia.org/wiki/Wouter_Hanegraaff" target="_blank">Wouter Hanegraaff</a>, explains that hermetic works try to convey the knowledge (<i>gnosis</i>) of reality, God and ourselves. Ultimately everything is <i>Nous</i>, which Hanegraaff insists ought to be translated as Light, universal Light, immeasurable Light. The true nature of reality is “<i>Light</i>”, universal spiritual light. God is Light, reality is Light and human beings are Light. In their ordinary perception human beings don’t see Light, they see objects, because they are “<i>deluded</i>”, in a state of hallucination, and don’t perceive reality as it is. The things that are perceived may seem real, but are in reality universal light. The “<i>Way of Hermes</i>” helps us to awaken from the state of delusion and to perceive the true nature of reality. <br /><br />The first of the 17 treaties is called <a href="https://en.wikipedia.org/wiki/Poimandres">Poimandres</a> ("<i>shepherd of men</i>"), the Light or <i>Nous</i> appearing to Hermes (presumably the “I” figure of the revelation). Hanegraaff considers this text as a “<i><a href="https://hridayartha.blogspot.com/2019/12/revelations-mode-demploi.html" target="_blank">Revelation</a></i>” (<i>apokalupsis</i>).<br /><blockquote>“<i>One day when I had come to reflect on the things that truly are, and my mind was soaring high while my senses were restrained (as happens to someone overwhelmed by sleep from too much food or from physical exhaustion), an enormous being of immeasurable dimensions seemed to appear to me and call my name. He said to me: “What do you want to hear and see, and learn to understand by your nous?</i>”</blockquote><blockquote>“<i>For moderns like us, to say that something “cannot be thought” means that our mind cannot grasp it. Our mind, of course, resides in our brain and is concerned with rational thinking. However, according to ancient Egyptian, Semitic, and Greek anthropologies, our intellectual faculties rather resided in the heart. This must very much be kept in mind (or taken to heart) while reading the Hermetica, where we often encounter references to “knowledge of the heart” or perception through the “eyes of the heart.” For moderns it can be more natural in such cases to speak of “spiritual knowledge” and think of “the soul” rather than “the mind,” although this conflicts in many ways with the original meaning and connotations of such central terms as pneuma (“spirit”), psuchē (“soul”), nous (“mind”), or kardia (“heart”). The problem is that modern terms seldom if ever map very well, and often do not map at all, on the Greek words (or words in any other ancient languages) that they are trying to translate. Nevertheless – and this is where we encounter the essential dilemma – we still cannot avoid using such terms as mind, spirit, soul, or the heart in our attempts to convey how Hermetic authors thought of the faculties for gaining access to higher salvational “knowledge,” often referred to as gnōsis. In our efforts to reveal the meaning of ancient words, we have to resort to modern equivalents that in fact conceal their meaning; and yet we have no choice, because only through such acts of concealment can we hope to reveal at least something of the original</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn3">[3]</a>”</blockquote>I will use <a href="https://shwep.net/podcast/wouter-hanegraaff-on-the-poimandres/">Hanegraaff’s podcast</a> (<i>Wouter Hanegraaff on the Poimandres</i>) from here. <i>Nous</i> as knowledge, does not refer to mental or intellectual activities, but to what goes “beyond” them<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn4">[4]</a>. Therefore it would be more correct to speak of “<i>Hermetic spirituality</i>” (or practice) than of “<i>Hermetic philosophy</i>”. <i>Nous</i> not only refers to the perception of reality, but also to that reality itself. It’s both ontological and epistemological.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn5">[5]</a> It is sometimes thought to refer to “God”, but in that case not the highest “God”. Not the <i>Ennead</i>, or the <i>beyond of the Ennead </i>(see below). Poimandres is the <i>God</i> that presents himself to the human mind, and is described as “<i>Your God</i>”, “<i>I am the God for you [Hermes]</i>”. Hanegraaff summarizes the Poimandres in the podcast. Hermes wants 1. to know the things that really are and 2. he wants to know God. <br /><br />Poimandres then changes his appearance into an <i>Immeasurable Light</i>, the Universal Light, a beautiful, loveable light. Light is <i>what really is</i> (1). And Light itself is the manifestation of something higher (2), going beyond Poimandres. Poimandres explains to Hermes that he (Poimandres) is that Light, and that Hermes is also part of that Light. Hermes’ <i>Nous</i> is equivalent to the <i>Nous</i> of Divinity. “<i>Know the Light and get acquainted with it</i>”. This form of “knowing” is more than knowing it’s a “<i>noetic understanding</i>”. Then Poimandres looks straight into the eyes of Hermes and Hermes looks straight back into the eyes of Poimandres, without any distinction between subject and object. Hermes <i>is</i> Light and is looking into Light, and in a certain way looking into his own eyes. There is no distinction between the ultimate reality of <i>Nous</i> and (Hermes) himself. Hermes himself is <i>Nous</i> and is divine, <i>noetic light</i>. This answers both questions of Hermes. <br /><br />This direct gaze with no words, a direct realisation, is an essential part of the Poimandres. Another important concept of this text is <i>Logos</i>. Poimandres explains:<br /><blockquote>“<i>I am that light … the nous, your God, which existed prior to the moist substance that appeared out of the darkness. The luminous logos that came from the nous [is the son of God]. … Know this: that in you which sees and hears is the [Lord’s] logos, and [your] nous is God [the father]. They are not separate, for their union is life</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn6">[6]</a>”</blockquote>The direct realisation doesn’t happen through the <i>Logos </i>(“<i>which sees and hears</i>”), but directly through the <i>Nous</i>. It’s a silent moment, which is neither visual nor auditory. <br /><br />From this point onwards Poimandres starts explaining the Myth, or rather shows how the world came into being, from the <i>Nous</i>. What we see (and hear, etc.) is phenomenal reality, not the ultimate reality, although it appears as real to us.<br /><br />1. From the <i>Immeasurable Light</i> (<i>Nous</i>) appears a chaotic darkness that seems distinct from it. From the darkness resounds a cry (“<i>the voice of fire</i>”, but actually the voice of Light according to <a href="https://fr.wikipedia.org/wiki/Jean-Pierre_Mah%C3%A9" target="_blank">Jean-Pierre Mahé</a>). The Light of <i>Nous</i> reacts to the cry by sending down the <i>Logos</i>, as a manifestation of itself, and the <i>Logos</i> brings some first rudimentary order (<a href="https://hridayartha.blogspot.com/2013/05/improvisations-archeologiques-autour.html" target="_blank">the four elements</a>) into the chaos of darkness. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXf5h2q6PDD1DfVlZ9cPld0WscWyKvqvU39HYq-JZXYslNCPsFP7a4j087b4n-GML0VrLbAv5q31m0H7aEn2xCWR5hhAlWpKacX0ZiFHJ0vA-t_jcd6SxmHRGkEv_sSIycWg2EUQAUs-vbAGJq4VWMBies3Lc7Va3zyKaaT-PXKeCPOOywfoQDBHAhIzc/s1125/Cosmos%20beginning%20common%20era%20.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="436" data-original-width="1125" height="248" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXf5h2q6PDD1DfVlZ9cPld0WscWyKvqvU39HYq-JZXYslNCPsFP7a4j087b4n-GML0VrLbAv5q31m0H7aEn2xCWR5hhAlWpKacX0ZiFHJ0vA-t_jcd6SxmHRGkEv_sSIycWg2EUQAUs-vbAGJq4VWMBies3Lc7Va3zyKaaT-PXKeCPOOywfoQDBHAhIzc/w640-h248/Cosmos%20beginning%20common%20era%20.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Screen capture from <a href="https://youtu.be/MGaK-A2NsGE?si=zb7a41AuFhd7rGFs" target="_blank">Prof. dr. Wouter Hanegraaff</a></span></td></tr></tbody></table><br />2. The androgynous divine <i>Nous</i>, is often described as “<i>the Father</i>”, but is actually both Father and Mother<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn7">[7]</a>. It can generate everything at once by itself, and doesn’t need a partner. It already generated the dark matter and the <a href="https://en.wikipedia.org/wiki/Demiurge" target="_blank">demiurge</a> is created next. The demiurge molds and shapes the dark matter into the harmony of the planetary system. The seven planets and the cosmic spheres are thus created. <br /><br />3. Then follows the creation of the Great Human, the <i>anthropos </i>(“the great man” skt. <i>mahāpuruṣa</i>), which again is a gendered word for an androgynous human. Yet, the chaotic matter manifests itself as “female” and the Great Human as predominantly male, although by nature both are androgynous. <br /><br />4. The Human is the favorite manifestation of the <i>Nous, </i>and God/Father himself falls in love with it and wants to give the full power to the <i>anthropos</i>. He puts him in charge of creation. The Human, looking down, wants to act like the demiurge and create for himself. He obtains the permission to do so from the Father, which is an important detail. On this point Hermeticism stands apart from other traditions, where this point is considered as the fall of Man into sin. Because of the permission granted by the <i>Nous</i>, there is no transgression in Hermeticism. The Human enters the sphere of the demiurge, learns its crafts, and is welcomed by the (seven) planetary spheres. He is loved by God and the planets because of his beauty. Bending down over the lowest planet, Earth, the Human sees Nature (<i>physis</i>). Nature looks back up at him (endowed with all powers of divinity) with a smile and falls in love with him. The Human falls in love with Nature. <br /><br />This is an important point for Hanegraaff, about which different theories exist. This part of the Poimandres is heavily corrupted. Some consider it is about the fall of the Human. Some think the Human falls narcissistically in love with its own <a href="https://hridayartha.blogspot.com/2013/11/a-travers-le-miroir.html" target="_blank">reflection in the waters of Nature</a>. The Human goes down, and the Human and Nature become lovers. In some “fin de siecle” scholarly interpretations, Nature seduces the Human and when he’s near enough, Nature grabs him and draws him under the surface, as a <i>Satanic feminine</i>. Demonic femininity seducing and drawing down the pure masculine into sexuality...<br /><br />In fact the Human and Nature fall in love and become lovers, without any “fall”, and under the loving eye of the Father. Their love/union produces seven great androgynous humans, made from matter and <i>Nous</i>, which is considered as a great miracle, since they unite <a href="https://hridayartha.blogspot.com/2014/10/un-mariage-de-mandalas.html" target="_blank">Heaven and Earth</a>. Noetic/spiritual reality is brought into matter, and matter is thus beautified. The seven live for a whole season, after which God intervenes and splits them up into male and female, thus creating fourteen male and female entities. God tells them to multiply and spread over the world. This is the beginning of humanity and of mortal bodies.<br /><blockquote>“<i>Grow and keep growing, multiply and keep multiplying, all you who have been fashioned and made! And may he who has nous recognize that he is immortal [kai anagnōrisatō <ho> ennous heauton onta athanaton] and that erōs is the cause of death, and may he know all that is</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn8">[8]</a>.”</blockquote>God is not against sex… Stating that <i>erōs </i>is the cause of death is merely pointing out that “<i>all material bodies [are] mortal composites, but [that] all such bodies are born from sexual desire</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn9">[9]</a>” The “Fall” interpretation of the Myth comes from Biblical notions of sin and the fall into sin..<br /><blockquote>“<i>Once we have absorbed this basic point, everything else falls into place. Only knowledge of what is truly eternal, the nous, enables human beings to cultivate their immortal potential; and only by understanding that no other reality truly exists will they realize that in gaining knowledge of themselves, they gain knowledge of all that is</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn10">[10]</a>.”</blockquote>In this “<i>love story between the Human and Nature</i>”, all humans have been given the freedom to realize that knowledge, with “<i>matter [as] a mirror of noetic perfection</i>”, or to forget “<i>their noetic potential</i>”. Often the love story between e.g. Adam and Eve has been interpreted as a fall into sin though sex, and with sex being the cause of death, mortality. Death as punishment for sex. For Hanegraaff, the Poimandres is about what exactly one focuses one's attention on. The main choice between living focused on mortal bodies, and living in a bodily environment while remaining connected to the noetic world. Mortal bodies are not the ultimate reality. Without realizing this, <i>gnōsis</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn11">[11]</a>, there is no way out of that focus, and one <a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html" target="_blank">enters a cycle of reincarnation</a> “<i>beneath the surface of noetic awareness</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn12">[12]</a>, in a “<i>disenchanted world</i>”. Poimandres’ answer is to keep a balance between <i>Nous</i> and the body. <br /><br />An important difference between Hermeticism and Gnosticism is the role of the body. In Gnosticism, the body and matter are problematic and need to be transcended. In the Poimandres, passions are the problem, mainly the attraction to negative desires (sex, power, wealth…<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn13">[13]</a>). More Platonist influences can be found in e.g. Treatise IV, where the body is compared to a vessel filled with <i>Nous</i>. And another Treatise (XII<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn14">[14]</a>) explains that when the soul enters the body, it enters a kind of vessel polluted with negative desires, that poison the soul that therefore loses sight of the <i>Nous</i>. The origin of the soul is thought to be beyond the cosmos, outside of time and space, but the soul enters the sphere of time and space, and its states (of consciousness) are altered through this descent. According to Hanegraaff, Hermeticism has too often been interpreted through Gnosticism, thus changing its core message.<div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0voj4kQsKsdc7dRhtu2KrY5HrScL6cK0TGPTzEu4NY-CrheVHEi3IXlEBtffXr7bAcMp25aM5c_UhhK4ECgTtETU5ANHK5Aq3ieNV1S9ZdnFJF-uKkSsyFbSUS2Qf93Yoxigz6QK7EPxKKasr0GxgTNd4WUPm1qDhxAwKXSElXplpyfbpxOCcL3Ou3AE/s454/F46.1Daimones%20Museum%20of%20Naples.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="308" data-original-width="454" height="271" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0voj4kQsKsdc7dRhtu2KrY5HrScL6cK0TGPTzEu4NY-CrheVHEi3IXlEBtffXr7bAcMp25aM5c_UhhK4ECgTtETU5ANHK5Aq3ieNV1S9ZdnFJF-uKkSsyFbSUS2Qf93Yoxigz6QK7EPxKKasr0GxgTNd4WUPm1qDhxAwKXSElXplpyfbpxOCcL3Ou3AE/w400-h271/F46.1Daimones%20Museum%20of%20Naples.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Daimones, Pompei, Museum of Naples</span></td></tr></tbody></table><br />According to Gnosticism the soul is imprisoned in the body and has to escape from it and return to its divine origin. According to Hermeticism, the soul is not imprisoned in the body and does not need to escape from it. Passions are the problem, not the body<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn15">[15]</a>. In Hermetic literature at the moment the soul enters the body, the body gets invaded by <i>daimons </i>at a specific place and a specific time on the Earth at the very moment of birth, specified by the position of the stars and planets. These <i>daimons</i> will remain with the soul for the rest of its earthly life and have a harmful influence on the life of the body they invaded, stimulating harmful emotions, creating addictions and making us run after phantasms, thus poisoning the consciousness. “The <i>daimons</i> made me do it!”. <br /><br />On the influence of the Poimandres on the “way of Hermes” (<a href="https://en.wikipedia.org/wiki/Iamblichus">Iamblichus</a>), of which hermetica is a part. Here I will be following <a href="https://youtu.be/MGaK-A2NsGE?si=Eu3nd2q7hyN6Q2e6" target="_blank">Hermetic Spirituality and Altered states of Knowledge, a lecture by Prof. dr. Wouter Hanegraaff</a> on December 15th 2022.<br /><br />Hermetica has to be seen as a spiritual path, not as a philosophy, although it has philosophical theories. These serve as an underpinning to the spiritual path that develops the inner person. The path leads from a view where materiality predominates to a view (re)connected to the <i>Nous</i>. The goal of the path explained in the treatises following the Poimandres is to break the exclusive power of the bodily senses over our minds, in order to perceive again our essential connection to the <i>Nous</i>. The Poimandres is a sort of <i>original enlightening</i> event. Once “enlightened” there still is a long path to go for Hermes. This enlightenment needs to be further cultivated in order to become part of his life. The other treatises set out a path, going through stages, where the philosophical theories are learned in combination with “<i>meditational practices</i>” (<a href="https://youtu.be/MGaK-A2NsGE?si=Eu3nd2q7hyN6Q2e6" target="_blank">podcast</a>). Philosophy was a way of life (Pierre Hadot) and this is true as well for Hermetica. Yet their <i>meditational practises</i> went far beyond the standard practices of the other Greek traditions. These are techniques for the alteration of consciousness. In order to see things that we usually don’t see with our normal senses. We don’t have the details about these techniques, but we can see the progression in the stages of consciousness and their awareness of realities that initially were not perceived. These techniques are mentioned in particular in Treatises XIII and in the <i>Ogdoad and the Ennead/Discourse on the Eighth and Ninth </i>(Nag Hammadi Codex VI), with the objective to get back in touch with the noetic world.</div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixGZh2OB6azRDlTZvVdmHv1I7sWASIXWZMWhtvryiglBULqdtfpkXVkInCdViaI7I7amthq3wTRRI2ddshgat5E8NEJKv922n8tQwOwqZlDV_ft2L9rzk9aEGSxpmr072usWXBdEQkepyEHymjAmxMYef5CJnlLDWr_TbshBh9Ca-3yhapZOP0syeeWGw/s1006/The%20Ten%20spheres.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="846" data-original-width="1006" height="538" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixGZh2OB6azRDlTZvVdmHv1I7sWASIXWZMWhtvryiglBULqdtfpkXVkInCdViaI7I7amthq3wTRRI2ddshgat5E8NEJKv922n8tQwOwqZlDV_ft2L9rzk9aEGSxpmr072usWXBdEQkepyEHymjAmxMYef5CJnlLDWr_TbshBh9Ca-3yhapZOP0syeeWGw/w640-h538/The%20Ten%20spheres.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Screen capture from <a href="https://youtu.be/MGaK-A2NsGE?si=zb7a41AuFhd7rGFs" target="_blank">Prof. dr. Wouter Hanegraaff</a></span></td></tr></tbody></table><br />It’s about creating <a href="https://en.wikipedia.org/wiki/Eusebeia"><i>eusebeia</i></a> (reverence, great respect)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn16">[16]</a>, which Hanegraaff sees as something more important than the pursuit of <i>gnosis</i> in Hermeticism, and glosses as being an attitude of wonder, of respect and admiration for God or for God’s creation, i.e. anything beautiful, good and true. Therefore the first task is to live a life of reverence, whether one has <i>gnosis</i> or not. The gods are believed to forgive anything, but not <a href="https://en.wikipedia.org/wiki/Asebeia"><i>asebeia</i></a> (“<i>irreverence towards the state gods</i>"), “<i>a lack of reverence</i>”. Those living a life of <i>eusebeia</i>, reverence, will find salvation after death. The Poimandres describes how the soul travels (back) upwards, going through the seven planets (spheres), leaving the cosmos and reaching the “<i>sphere of the souls</i>” ("<i>Life</i>"), also called the <i>ogdoad</i> (the eighth sphere). The ultimate essence of the soul is ultimate spiritual divine “Light” (<i>Nous</i>). If a soul then unites with the “<i>Light</i>” that is its real Self, its essence, it reaches the “<i>sphere of Nous</i>” (the noetic ninth sphere, <i>Ennead</i>). Everything is Light, anything that’s “not Light” is delusion. <br /><br />When hermetic authors talk about “God”, they actually mean the <i>Nous</i>, the universal Light of divinity, the Nineth sphere, the only thing that really truly exists. The Light of the <i>Nous </i>is identical with our inner Light, the <i>Nous</i> inside ourselves. This Light may blind us through its presence, and we may forget its presence. Hermetica’s aim is to make us aware again of our inner <i>Nous</i>, and that our Inner Light is actually identical with the universal Light of God himself. <br /><br />There even is a Tenth sphere, called “the One”, or “the Source” or “Fountain”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn17">[17]</a>. Hermetic literature has ten levels<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftn18">[18]</a>. Since there is no time and space beyond the cosmos, it is difficult to say that the Tenth level would be higher, or the Ninth and the Eight lower. It’s a mystery. The whole of reality is Life and Light, coming from a totally unknowable inconceivable (<i>acintya</i>) source. <br /><br /> This is a first blog about Hermeticism, which I will consider from an esoteric Buddhist and a “mainstream” Buddhist perspective. It seems to me that there is no genuine conflict between Hermeticism and esoteric Buddhism on “<i>Light</i>” (“<i>God</i>”) and its divine nature, but there may be a deeper conflict between “mainstream” Buddhism and Hermeticism, and consequently also with esoteric Buddhism <a href="https://hridayartha.blogspot.com/2023/11/interesting-discussions-on-buddha.html">about the nature of “Light”</a>. <br /><br /><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_pzjhOLSkX-lcGFEh7yo47gpj2Ohdot26cHqQyNI_mYAbbIoaeJamj8Rf7YvBttvgjentXjgKY3Dg8bWAueJIwzZSzpb3KFt86IceMdtEyLfuLWycnCOPbGnjopvEDURVuAIiYEF3EolXJN_AEIyn_iIYOB43XVbGHQQjRhBXl30pwFwgl_nApmG_jFs/s563/Flammarion%20engraving.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="454" data-original-width="563" height="323" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_pzjhOLSkX-lcGFEh7yo47gpj2Ohdot26cHqQyNI_mYAbbIoaeJamj8Rf7YvBttvgjentXjgKY3Dg8bWAueJIwzZSzpb3KFt86IceMdtEyLfuLWycnCOPbGnjopvEDURVuAIiYEF3EolXJN_AEIyn_iIYOB43XVbGHQQjRhBXl30pwFwgl_nApmG_jFs/w400-h323/Flammarion%20engraving.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">A curious Hermetic (Flammarion engraving)</span></td></tr></tbody></table><br />***</div> <br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref1">[1]</a> Hart explains that the epithet is derived from an epithet of Thoth found at the Temple of Esna, "Thoth the great, the great, the great". Hart, G., <i>The Routledge Dictionary of Egyptian Gods and Goddesses</i>, 2005, Routledge, second edition, Oxon, p 158 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref2">[2]</a> <i>Western Esotericism: A Guide for the Perplexed</i>, Wouter J. Hanegraaff, Bloomsbury Publishing <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref3">[3]</a> <i>Hermetic Spirituality and the Historical Imagination: Altered States of Knowledge in Late Antiquity</i>, Wouter J. Hanegraaff, Cambridge University Press (2022)<br /> “<i>Throughout the rest of this volume, I write nous in small letters whenever it seems to mean primarily a human capacity or metaphysical reality, but capitalize it as Nous if the latter functions as a deity</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref4">[4]</a> In Tibetan blo las ‘das pa. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref5">[5]</a> Episode 104: <a href="https://shwep.net/podcast/wouter-hanegraaff-on-the-poimandres/">Wouter Hanegraaff on the Poimandres</a>, 14/10/2020 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref6">[6]</a> Hermetic Spirituality, p. 164 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref7">[7]</a> Yab yum. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref8">[8]</a> Hermetic Spirituality, p. 176 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref9">[9]</a> Hermetic Spirituality, p. 177 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref10">[10]</a> Hermetic Spirituality, p. 177 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref11">[11]</a> “<i>The goal is spiritual knowledge, gnōsis – literally re-cognition or re-membering of one’s true self as identical with the divine Light and Life, as Poimandres points out to Hermes once again</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref12">[12]</a> Hermetic Spirituality, p. 179 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref13">[13]</a> Treatise XIII, about Rebirth, that gives a list of twelve vices corresponding to the twelve astrological houses. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref14">[14]</a> “<i>As soon as it has entered a body, every soul gets corrupted by pain and pleasure</i>”. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref15">[15]</a> Embassy of the Free Mind, <a href="https://www.youtube.com/watch?v=MGaK-A2NsGE&t=3551s"><i>Lecture Hermetic Spirituality and Altered states of Knowledge by Prof. dr. Wouter Hanegraaff</i></a>, 15/12/2022 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref16">[16]</a> Which makes me think of the notions “<i>puja</i>” in sanskrit and “<i>mchod pa</i>” in tibetan. <br /> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref17">[17]</a> “<i>I want to speak! Fear restrains me. I have found the beginning of the power that is above all powers, the one that has no beginning. I see a fountain bubbling with life. I have said, my son, that I am Mind [Nous]. I have seen! Language is not able to reveal this. For the entire Ogdoad, my son, and the souls that are in it, and the angels, sing a hymn in silence. And I, Mind [Nous], understand</i>.” <i>The Discourse on the Eighth and Ninth</i> (Nag Hammadi Library), Translated by James Brashler, Peter A. Dirkse, and Douglas M. Parrott<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Hermeticism.docx#_ftnref18">[18]</a> Bhūmi.<div style="mso-element: footnote-list;"><div id="ftn18" style="mso-element: footnote;">
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</div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-48636243735088052602024-01-11T00:59:00.000-08:002024-01-12T00:35:21.546-08:00"Le corps qui reçoit les coups ne juge pas"Dans notre époque et dans nos contrées, où l’on parle volontiers de “<i>retour à l’autorité</i>”, “<i>réarmement civique</i>”, "<i>remettre de l’autorité à l’école</i>", et de “<i>retour de l'autorité à chaque niveau et d'abord dans la famille</i>”, on semble attendre avec une certaine impatience le retour de “<i>la main ferme</i>”, et que des actions soient enfin jointes à la bonne parole diffusée 24/24 sur tous les plateaux. En attendant de voir comment ce “<i>retour à l’autorité</i>” se traduira “<i>à chaque niveau</i>” et “<i>d’abord dans la famille</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn1">[1]</a> et bien sûr à l’école, regardons comment “<i>la main ferme</i>” qui ne tremble pas a toujours été un instrument indispensable, voire essentiel, dans l’éducation et la transmission du bouddhisme. <br /><br />Sans “une main ferme”, la transmission (de “l’éveil”) n’est pas possible, répètent des maîtres bouddhistes encore de nos jours<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn2">[2]</a>. Le devoir d’un maître est de dompter (tib. <i>bdul ba</i>), “<i>discipliner</i>”, le disciple, et de le rendre docile<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn3">[3]</a>. Dans les cercles Zen, on discute tranquillement du bien fondé de la violence des méthodes d’origine<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn4">[4]</a>, désormais ritualisée en le “<i>bâton de Tokusan</i>” (Deshan Xuanjian VIII-IXème). <br /><br />Les coups de bâton <i><a href="https://fr.wikipedia.org/wiki/Ky%C5%8Dsaku" target="_blank">kyōsaku </a></i>ne sont pas une punition, et ne servent qu’ “<i>à réveiller et revigorer le participant qui peut être fatigué durant le zazen</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn5">[5]</a>. Difficile de faire abstraction de ce à quoi ont toujours servi le bâton et les coups de bâton. Mais dans le Zen, le corps qui reçoit les coups ne juge pas (et le mental n’a rien à voir là-dedans, ce n’est pas son affaire !). Le corps sait que c’est pour son bien. Dans le cadre de l’éducation, de la formation, du coaching, etc., les violences physiques, verbales et mentales, "bien dosées", ont pu servir à former et à corriger. Corriger tout en essayant d’expliquer prend parfois trop de temps et d’effort. Le corps “entend” souvent mieux que l’esprit, et reçoit les coups “cinq sur cinq”. Le corps a une bien meilleure mémoire. <br /><br />Les parents corrigent l’enfant pour son bien <br />L’école corrige l’élève pour son bien <br /><a href="https://hridayartha.blogspot.com/2019/10/chasser-les-demons-qui-entravent-le.html" target="_blank">Le maître corrige le disciple pour son bien</a>, etc. etc. <br /><br />Qui aime bien, châtie bien, en ne corrigeant que pour rendre meilleur. Meilleur dans l’optique de celui qui corrige, bien sûr, et qui deviendra idéalement l’optique futur de l’individu corrigé. Châtier à l’image de Dieu, car le roi Salomon nous rappelle dans le Livre des Proverbes "<i>Car l’Éternel châtie celui qu’il aime, Comme un père l’enfant qu’il chérit</i>". Quelqu’un qui vous corrige, qui vous “<a href="https://hridayartha.blogspot.com/2019/10/de-la-violence-fondatrice-comme.html" target="_blank">fait violence</a>” comme diraient les plus sensibles parmi nous, s’intéresse à vous, et agit par bienveillance, même si vous ne le voyez pas tout de suite. “<i>Ce qui ne me tue pas me rend plus fort</i>” dit Nietzsche<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn6">[6]</a>. <br /><br />Les punitions physiques étaient encore permises à l’école de ma jeunesse. En bon bouddhiste, je comprends maintenant que le maître d’école, et ses différents outils de correction (règle carrée pour les doigts et la tête, grande règle du tableau pour les fessiers, à genoux au coin, à genoux à côté de son propre banc les bras en l’air, gifle avec la bague à pierre tournée vers l’intérieur, etc.) voulait notre bien. Son autorité était toute entière, pour qu’il puisse accomplir au mieux sa mission : la transmission d’<a href="https://hridayartha.blogspot.com/2023/12/buddhism-and-violence-perfection-of.html" target="_blank">un savoir au service de tous</a>. <br /><br />En bon bouddhiste, je comprends enfin que la douleur des corrections s’élève à partir du mental, et que sans mental, pas de douleur. Il suffit de recevoir les coups sans juger, sans mental, en <i>samādhi</i>, et donc sans douleur. Si seulement tout le monde pouvait voir spontanément ceux qui nous corrigent comme des bon maîtres, au sens bouddhiste du mot, la vie serait moins douloureuse (du côté mental), et l’autorité serait vue comme un outil de réarmement bienveillant et précieux. Sans ego, sans résistance de notre part, et armés de notre résilience, ce que nous croyions percevoir comme de l’autorité (voire de la douleur) se dissiperait dans l’espace, deviendrait vacuité. <a href="https://hridayartha.blogspot.com/2023/11/strong-young-men-wanted-disturbing.html" target="_blank">Ca marche, nous l'avons déjà vu</a>...<br /><br />Contrairement à l’Occident, les traditions bouddhistes asiatiques ont su intégrer et préserver toute l’autorité au maître. Ils n’ont pas besoin d’un “retour à l’autorité”. Les disciples asiatiques semblent avoir mieux intégré <a href="https://hridayartha.blogspot.com/2023/12/buddhism-and-violence-perfection-of.html" target="_blank">la nécessité de “bastonnades”</a>. Cela est d’ailleurs très clairement expliqué dans les hagiographies et dans les manuels d’instructions.<br /><blockquote>“<i>Toutes les actions de ce précieux et parfait Lama, <br />Quelles qu’elles soient, sont bonnes.<br />Tout ce qu’il fait est excellent<br />Entre ses mains le travail, maléfique d’un boucher<br />Est bon, et apporte des bienfaits aux bêtes,<br />Inspiré par la compassion pour toutes.<br />Quand il s’unit sexuellement de façon impropre,<br />Ses qualités s’accroissent, et s’élèvent comme renouvelées,<br />Montrant que les moyens et la sagesse ont été réunis.<br />Ses mensonges qui nous dupent,<br />Ne sont que les signes habiles par lesquels il nous<br />Guide sur le chemin de la liberté.<br />Lorsqu’il vole, les biens volés se changent en denrées nécessaires pour soulager la pauvreté de tous.<br />Quand un tel Lama réprimande<br />Ses paroles sont de puissants mantras<br />Pour faire disparaître la détresse et les obstacles.<br />Ses coups sont des bénédictions<br />Qui accordent les deux siddhis et réjouissent tous les hommes fervents et respectueux</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftn7">[7]</a>”</blockquote>Bien sûr, il ne faut pas généraliser. En Occident aussi, il y a des bouddhistes qui savent garder le silence et réduire l’activité de leur mental quand des gourous sont au travail. S’ils ne sont pas très nombreux, ils sont souvent là où cela compte, au premier rang, dans <a href="https://hridayartha.blogspot.com/2019/10/de-la-violence-fondatrice-comme.html" target="_blank">les premiers cercles du gourou, en resserrant les rangs autour de lui</a>. Si l’autorité débordante d’un maître envers ses disciples (<a href="https://hridayartha.blogspot.com/2019/08/tilopa-et-naropa-modele-tibetain-de-la.html" target="_blank">Tailopa et Nāropa</a>, patriarches Zen,...) peut donner la chair de poule aux pieux lecteurs d’hagiographie, elle n’est pas souvent bien accueillie par des non-initiés. Jusqu’à récemment, ce qui relevait de l’autorité avait plutôt mauvaise presse en Occident, mais grâce à des évolutions plus favorables un peu partout dans le monde, on peut espérer son retour prochain en France aussi, ce qui permettrait peut-être de nouveau aux gourous de faire leur travail de façon plus virile et décomplexée.<div><br /></div><div>Sauf erreur, Socrate, qui n'était pas le pire des maîtres, n'utilisait pas de bâton pour "accoucher les esprits de leurs connaissances".<br /><div><br /></div><div><div style="text-align: center;">*** </div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref1">[1]</a> <a href="https://www.enfancejeunesseinfos.fr/suite-aux-violences-urbaines-emmanuel-macron-veut-ouvrir-a-la-fin-de-lete-le-chantier-de-lautorite-parentale-arentale/"><i>Suite aux violences urbaines, Emmanuel Macron veut ouvrir à la fin de l'été "le chantier de l'autorité parentale</i>"</a>, Gabrielle Batesti - 24 juillet 2023 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref2">[2]</a><i> Sogyal also declared “Each time I hit you I want you to remember that you are closer to me… closer to me. The harder I hit you the closer the connection</i>.” (July 30th 2004, garden of Sogyal's villa in Lerab Ling, France) <a href="https://www.youtube.com/watch?v=_LcMeNBWj6Q">Youtube</a> <br /><br />Après avoir mis un coup de poing dans le ventre d’une nonne devant une salle pleine, Sogyal expliqua que sans cela, il ne pourrait plus enseigner. <br /><br />"<i>The next day, one of the Rigpa hierarchy addressed the doubters. Sogyal, he said, was upset that people should be questioning his methods. If people didn’t understand what had actually happened, then they probably weren’t ready for the promised higher-level teachings, and Sogyal would not teach again during the retreat</i>." <a href="https://www.telegraph.co.uk/men/thinking-man/sexual-assaults-violent-rages-inside-dark-world-buddhist-teacher/">Sexual assaults and violent rages... Inside the dark world of Buddhist teacher Sogyal Rinpoche</a>” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref3">[3]</a> « <i>[Trungpa] dit, eh bien le problème avec Merwin — c'était il y a quelques jours — il dit, le problème de Merwin était la vanité. Il dit, je voulais me charger de lui en m'ouvrant totalement à lui, en mettant de côté toutes les barrières. “C'était un pari.” dit-il. Alors je demandais était-ce un erreur ? Il répondit “Non.” Alors je dis que si c'était un pari et que cela n'avait pas marché, pourquoi ne serait-ce pas une erreur? Eh bien, parce que maintenant tous les étudiants doivent y réfléchir, cela servira d'exemple, et leur fera peur. Alors je rétorquai “Et si tout le monde en parle à l'extérieur, cela ne causerait pas un scandale énorme?” Et Trungpa de répondre, “Eh bien, ne sois pas étonné de découvrir que <a href="https://hridayartha.blogspot.com/2023/12/buddhism-and-violence-perfection-of.html" target="_blank">tout l'enseignement se réduit finalement à la vacuité et la docilité</a></i>.” <a href="https://boulderbuddhistscam.files.wordpress.com/2011/09/the-party.pdf?fref=gc&dti=1459918927422287">Boulder Monthly, mars 1979</a>.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref4">[4]</a> A en juger par les hagiographies des patriarches, voir <i>Entretiens de Lin-Tsi</i> de Paul Demiéville, <i>Faits et gestes</i>, p. 205 et suivantes. <i>Trois questions, trois bastonnades</i>.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref5">[5]</a> <a href="https://fr.wikipedia.org/wiki/Ky%C5%8Dsaku">Wikipedia Kyōsaku</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref6">[6]</a> "<a href="https://vernonpress.com/book/350"><i>Nietzsche Trauma and Overcoming</i></a> " montre que Nietzsche a souffert d'un syndrome de stress post-traumatique et qu'il a très probablement été victime d'abus sexuels pendant son enfance.. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/retour%20%C3%A0%20l%E2%80%99autorit%C3%A9.docx#_ftnref7">[7]</a> <i>Le Flambeau de la certitude (éd. Yiga Tcheu Dzinn, 1980</i>, le “livre des pratiques préliminaires”, composé par Jamgon Kongtrul Lodrö Thayé (1813 - 1899). Traduit de l'anglais. La version anglaise avait été traduite par Judith Hanson, avec une préface de Chogyam Trungpa.<div style="mso-element: footnote-list;"><div id="ftn7" style="mso-element: footnote;">
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</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com2tag:blogger.com,1999:blog-1858583177975255300.post-89466592764188100702023-12-12T07:25:00.000-08:002023-12-13T01:09:19.408-08:00OKC déclaré suspendu en tant que centre bouddhisteJe reprendrai ici des éléments d’un article de Rob Hogendoorn sur <a href="https://openbuddhism.org/blog/2023/central-tibetan-administration-suspends-attestation-robert-spatzs-ogyen-kunzang-choling/">Open Buddhism</a> annonçant, commentant et analysant la publication d’une déclaration par l’<a href="https://fr.wikipedia.org/wiki/Administration_centrale_tib%C3%A9taine">Administration centrale tibétaine (CTA)</a> concernant sa suspension de “<i>la reconnaissance d’Ogyen Kunzang Choling</i> [OKC] comme un "<i>centre bouddhiste</i>”, “<i>en réponse aux allégations d’harcèlement sexuel</i>” à l’endroit de son fondateur Robert Spatz”, alias Lama Kunzang Dorje. La déclaration a été faite le 23/09/2023. <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY-8nLcGI3ntV2rS3N3LoGSYjsFAJmhj4I1LTFuyrZe1rwAFf04qPh-aw-eG7KYj_jye1eLuzjHsUqdFtcE-LXiz7qDFZ5J5yN7RGOegasEW4o3tCUIXw_Xqn7CGjSRe9eAX14nyx0I0Q_LG4EQqej_yiRdawi0ZfUaBVr7QD8MOr5Dulbr87egB7-doM/s1600/Kashag%20OKC%20suspendu.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1200" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY-8nLcGI3ntV2rS3N3LoGSYjsFAJmhj4I1LTFuyrZe1rwAFf04qPh-aw-eG7KYj_jye1eLuzjHsUqdFtcE-LXiz7qDFZ5J5yN7RGOegasEW4o3tCUIXw_Xqn7CGjSRe9eAX14nyx0I0Q_LG4EQqej_yiRdawi0ZfUaBVr7QD8MOr5Dulbr87egB7-doM/w480-h640/Kashag%20OKC%20suspendu.jpg" width="480" /></a></div><br />La traduction française de la déclaration du 23/09/2023 :<blockquote>“<i>Compte tenu du procès en cours contre Robert Spatz des centres Ogyen Cheuling, l'administration centrale tibétaine (CTA), qui avait précédemment reconnu cet établissement en tant que centre bouddhiste, déclare par la présente que, en réponse aux allégations de harcèlement sexuel, la reconnaissance est suspendue jusqu'à ce que le tribunal rende un verdict dans cette affaire</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftn1">[1]</a>” </blockquote>Cette déclaration fait suite à une déclaration antérieure (09/02/1994) de reconnaissance d’OKC en tant que “centre bouddhiste”. <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzW5nhWGCJNQ6LuzgZt_v7zUbSQ-4aFWi-jzmVjHEVAuZ8GMKcJwOeAngK7efEkbUUvOsVos1Dvs80uaAyrSG93WVN5h8tNu4WqMemTKwiSOxYSDqEtae7Yj9AGqBx5Ay-xEUK0qVpwQ4KVZF1fljVkKgS90LJPdis87JMgi7CMltCATXZCWCLjn3QRSc/s934/Kashag%20EN.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="934" data-original-width="720" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzW5nhWGCJNQ6LuzgZt_v7zUbSQ-4aFWi-jzmVjHEVAuZ8GMKcJwOeAngK7efEkbUUvOsVos1Dvs80uaAyrSG93WVN5h8tNu4WqMemTKwiSOxYSDqEtae7Yj9AGqBx5Ay-xEUK0qVpwQ4KVZF1fljVkKgS90LJPdis87JMgi7CMltCATXZCWCLjn3QRSc/w494-h640/Kashag%20EN.png" width="494" /></a></div><br />La traduction française officielle de la déclaration du 09/02/1994 :<br /><blockquote>“<i>A QUI DE DROIT <br /><br />Le présent document est établi afin d’afirmer qu’Ogyen Kunzang Cheuling de Bruxelles et ses établissements en France et au Portugal sont tous d’authentiques Centres Tibétains Bouddhistes. Ces Centres Tibétains Bouddhistes ont été institués sous la direction de trois maîtres Tibétains de l'École Nyingmapa du Bouddhisme Tibétain, tous tenus en très haute et profonde estime. Il s’agit là des trois maîtres de cette école, à savoir Kyabje Dudjom Rinpoche, Kyabje Dilgo Khyentse Rinpoche et Kyabje Kagyur Rinpoche. <br /><br />Nous espérons très sincèrement qu’il leur sera donné de croître et prospérer en faveur de toute l’humanité et, plus particulièrement, de le faire dans l’intérêt de tous ceux qui souhaitent approfondir et pratiquer la philosophie Bouddhiste et son mode de vie. <br /><br />Toute assistance et aide prodiguées auxdits Centres Tibétains Bouddhistes seront des plus appréciées. <br /><br /></i><div><i>Signé : illisible <br />Kalon Tenzin N. Tethong <br />Président du Kashag <br />Cabinet Office of H.H. the Dalai Lama</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftn2">[2]</a>”</div></blockquote><div><a href="https://okcinfo.news/2021/individus/dalai-lama-et-son-incapacite-totale-a-discerner-a-qui-donner-son-soutien/"></a><div class="separator" style="clear: both; text-align: center;"><a href="https://okcinfo.news/2021/individus/dalai-lama-et-son-incapacite-totale-a-discerner-a-qui-donner-son-soutien/"></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMu5bCkIjKvpXhLpYO0GeI34-vvq0SUR1yvH8Oi0_zhCwQP-llINX-aWevVZLF4WxHy2kQ5yDiaV8qxkvHfrY6uFIiqW9i3lyk8SCQLMzqrMR-zv3z9q2qFANZ4BG3BuaYo4jxWq_IE9twVef8MOdrGZZLcqVL0b-YZjpot4ZR2BlqbIXBlIdg8qrKX20/s1808/Dalai%20lama%20visite%20%C3%A0%20OKC%201808-1179-max.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1179" data-original-width="1808" height="261" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMu5bCkIjKvpXhLpYO0GeI34-vvq0SUR1yvH8Oi0_zhCwQP-llINX-aWevVZLF4WxHy2kQ5yDiaV8qxkvHfrY6uFIiqW9i3lyk8SCQLMzqrMR-zv3z9q2qFANZ4BG3BuaYo4jxWq_IE9twVef8MOdrGZZLcqVL0b-YZjpot4ZR2BlqbIXBlIdg8qrKX20/w400-h261/Dalai%20lama%20visite%20%C3%A0%20OKC%201808-1179-max.jpg" width="400" /></a></div><br />Le Dalaï-Lama avait visité le centre OKC et y avait enseigné en avril 1990. <br /><br />En 1993, et plus concrètement en 1994, dans le cadre de la Sûreté de l’Etat, le Ministre de Justice de la Belgique demande “<i>à la Sûreté d’entreprendre une étude approfondie du phénomène</i>” des sectes<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftn3">[3]</a>. C’est dans ce contexte que l’Administration centrale tibétaine (CTA) avait émis sa première déclaration. Cependant, au moment de la publication du rapport en 1997, et suite à des suspicions de délits financiers et 4 plaintes pour abus sexuels et abus physiques, <a href="https://notes.okcinfo.news/share/xxWM327STNav">une perquisition est lancée à OKC</a>, et Robert Spatz fera 6 mois de détention préventive. Le procès correctionnel ne débute que <a href="https://www.rtbf.be/article/proces-de-la-secte-okc-devant-la-justice-bruxelloise-deux-generations-face-a-face-9176630">18 années plus tard le 4 janvier 2016</a>. Spatz est alors condamné à 5 ans de prison avec un sursis partiel, devant la cour d'appel de Liège, mais conteste sa condamnation. Le 09/10/2022 il sera <a href="https://www.lavenir.net/regions/basse-sambre/2022/10/09/secte-okc-a-aiseau-presles-le-gourou-definitivement-condamne-D3DJLIVHORANXPCXD5TSGHZGXU/">définitivement condamné</a>. Voir <a href="https://www.youtube.com/watch?v=7CxUq9hWjGA">le documentaire Bouddhisme, la loi du silence</a> d’Élodie Emery et Wandrille Lanos. La première déclaration (1994) de l’Administration centrale tibétaine ainsi que la mention des noms de trois grands lamas tibétains avait été utilisées par les avocats de Robert Spatz, pour justifier que celui-ci était un lama bouddhiste (Lama Kunzang Dorje) reconnu. <br /><br />Le tribunal Belge a donc d'ores et déjà rendu “<i>un verdict dans cette affaire</i>”, et la suspension aurait logiquement dû être confirmée et rendue définitive. Une instruction judiciaire avait été initiée à Aix-en-Provence <a href="https://www.marianne.net/societe/police-et-justice/le-disciple-dun-gourou-new-age-mis-en-examen-pour-des-agressions-sexuelles-sur-huit-victimes">contre un disciple de Robert Spatz/Lama Kunzang Dorje en mai 2021</a>, suite à des plaintes déposées en 2018 par huit femmes mineures à l'époque des faits (“attouchements et viols). Cette affaire là est encore en cours.<br /><blockquote>“<i>Il a fallu au Kashag plus de deux mois après la signature de la lettre par le Sikyong pour la remettre en main propre à un représentant des survivants de l'OKC le 7 décembre 2023. <br /><br />Curieusement, bien qu'il ait prétendument "enquêté" sur la question, le Kashag n'a pas reconnu que le jugement final du procès belge avait été rendu des mois auparavant et avait abouti à une condamnation à une peine de prison avec sursis. <br /><br />Cette omission apparente pourrait bien avoir été délibérée. Pourquoi ? Parce que le fait de suspendre temporairement son attestation permet au Kashag d'éviter une condamnation claire de l'OKC, quelle que soit l'issue d'un procès étranger. <br /><br />En effet, en postulant une "affaire judiciaire en cours" qui était en fait terminée, la lettre laisse entendre de manière trompeuse une position de principe que le Kashag n'a manifestement pas prise</i>.” Open Buddhism, Rob Hogendoorn, <a href="https://openbuddhism.org/blog/2023/central-tibetan-administration-suspends-attestation-robert-spatzs-ogyen-kunzang-choling/"><i>Central Tibetan Administration Suspends Attestation Robert Spatz’s Ogyen Kunzang Choling</i></a>, 08/12/2023 </blockquote>Comme l’observe Rob Hogendoorn, malgré “<i>l’enquête</i>” menée par le Kashag/Administration centrale tibétaine, il n’a pas été tenu compte du jugement définitif belge intervenu en octobre 2022. Comme si celui-ci n’avait pas eu lieu… <br /><br />La dernière déclaration permet cependant de noter quelques changements dans l’approche de la CTA/Kashag. Elle semble désormais avoir officiellement l’autorité de déclarer “bouddhiste” ou “bouddhiste tibétain” des individus ou des centres, de toutes les appellations tibétaines, ou de suspendre leur homologation. Ce qui est nouveau aussi, c’est que le “<i>harcèlement sexuel</i>” est une raison pour suspendre cette homologation. Peut-être cette déclaration sera la première d’une longue série à venir ? En Occident, en Asie et ailleurs ? Peut-être d’autres raisons, délits financiers, etc., pourront aussi être invoquées pour suspendre l’homologation d’un centre ou d’un individu reconnu "bouddhiste".</div><div><br />En plus de la condamnation d’un chef d’une organisation bouddhiste, ou malgré le manque de condamnation de celui-ci pour diverses raisons (arrangement extrajudiciaire, fuite, décès, maladie, …), d’autres <a href="https://hridayartha.blogspot.com/2019/09/le-predateur-la-victime-et-la-toile.html">responsables de son organisation</a> peuvent être attaqués en justice pour “<i>harcèlement sexuel</i>”, non-assistance de personne en danger, délits financiers, pratique illégale de la médecine, etc. <br /><br /><a href="https://andreamwinn.com/project_sunshine/Buddhist_Project_Sunshine_Phase_2_Final_Report.pdf">Le projet Sunshine mène une enquête</a> sur les abus survenus dans les organisations de Chogyam Trungpa aux Etats-Unis. Le New York Times publie le 12 juillet 2018 : <i><a href="https://www.nytimes.com/2018/07/11/nyregion/shambhala-sexual-misconduct.html" target="_blank">The ‘King’ of Shambhala Buddhism Is Undone by Abuse Report</a></i> <br /><br />En Europe, suite à <a href="https://hridayartha.blogspot.com/2019/08/sexe-et-violence-dans-le-bouddhisme.html" target="_blank">l'affaire Rigpa/Sogyal</a> :</div><div><blockquote>“<i>En avril 2019, <a href="https://en.wikipedia.org/wiki/Patrick_Gaffney_(Buddhist)">Patrick Gaffney</a> [de Rigpa] sera par la suite disqualifié pour une période de huit ans par la Charity Commission[2] for England and Wales, notamment pour avoir eu connaissance des “allégations d’actes impropres et abus sexuels et/ou physiques” contre des étudiants au sein de la charité. Comme il n’avait pas pris les mesures qui s'imposaient, il était considéré responsable de l’inconduite et/ou de la mauvaise gestion dans l’administration de la charité</i>[3]. (<a href="https://www.theguardian.com/society/2019/sep/02/trustee-uk-charity-covered-up-abuse-buddhist-guru-rigpa-fellowship?fbclid=IwAR3xkn-dCfBk1iBsr-P943VpQid4PFVNph8WdmLSo2AF7fvJhMqW83CUIk4">The Guardian</a>).” Voir mon blog <a href="https://hridayartha.blogspot.com/2019/09/une-evolution-heureuse.html">Une évolution heureuse ?</a> 18/09/2019 </blockquote>En mai 2021, une instruction était ouverte en Aix-en-Provence <a href="https://www.marianne.net/societe/police-et-justice/le-disciple-dun-gourou-new-age-mis-en-examen-pour-des-agressions-sexuelles-sur-huit-victimes">contre un ancien disciple de Robert Spatz</a>, “<i>soupçonné de viols sur au moins huit fillettes</i>”. <br /><br /></div><div>Après avoir engagé une procédure contre <a href="https://hridayartha.blogspot.com/2021/06/sur-les-obstacles-qui-nuisent-lactivite.html" target="_blank">le XVIIème Karmapa Ogyen Thinley Dorje</a>, au nom de leur cliente <a href="https://hridayartha.blogspot.com/2021/06/sur-les-obstacles-qui-nuisent-lactivite.html">Vikki Hui Xin Han</a>, laquelle procédure avait été abandonnée en 2022 pour des raisons inconnues, le cabinet d’avocats McAllister Olivarius a engagé une autre procédure contre le centre bouddhiste Palpung Thubten Chöling (auparavant Kagyu Thubten Chöling, PTC/KTC) à Wappinger Falls, New York, au nom de trois plaignantes souhaitant rester anonymes.<br /></div><blockquote><div>“<i>M. McAllister explique qu'à travers cette procédure, les trois plaignantes cherchent à réparer le préjudice qu'ils ont subi aux mains de <a href="https://www.lionsroar.com/kagyu-thubten-choling-addresses-sangha-about-lama-norhla-rinpoches-sexual-misconduct-with-students/" target="_blank">Norlha</a> (né en 1938 et décédé en 2018) et de PTC/KTC. Il ajoute</i> : <br /><br /></div><div><i>Toutefois, elles craignent que le fait d'être nommées publiquement ne leur cause, ainsi qu'à leurs familles, des préjudices psychologiques, financiers et même physiques. Ayant déjà énormément souffert des abus sexuels perpétrés à leur encontre, les plaignantes ne devraient pas avoir à subir la honte et l'embarras supplémentaires qui résulteraient de la publication de leurs noms. ... Les plaignantes ont tout intérêt à procéder de manière anonyme dans le cadre de cette procédure. Comme décrit plus en détail ci-dessous, les plaignants ont été victimes d'abus et d'exploitation sexuels brutaux et continus de la part d'un homme puissant, Norlha, pendant des décennies. Plutôt que de protéger les plaignantes, la partie défenderesse a renforcé le pouvoir de Norlha, lui permettant de continuer à abuser sexuellement des plaignantes. Étant donné la communauté très unie, au sein de laquelle les abus des plaignantes ont eu lieu, les plaignantes sont confrontées à des menaces crédibles de préjudice physique, psychologique et économique si leur identité était révélée. La nature hautement personnelle de leurs allégations, combinée aux risques que la divulgation de leur identité pose, est la situation paradigmatique dans laquelle les tribunaux devraient permettre aux plaignants de procéder de manière anonyme</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftn4">[4]</a>” Open Buddhism, Rob Hogendoorn,<a href="https://openbuddhism.org/blog/2023/ptc-ktc-plaintiffs-risk-harm-harassment-and-retaliation/"> Palpung Thubten Chöling Plaintiffs Risk ‘Harm, Harassment, And Retaliation’</a> 30/11/2023 </div></blockquote><div>Ces quelques exemples ne sont pas exhaustifs. Il s’agit de “<i>centres bouddhistes</i>”, dans lesquels du “<i>harcèlement sexuel</i>” a eu lieu, et où les prédateurs allégués étaient protégées par leur communautés respectives contre les accusations des victimes alléguées, par des stratégies de manipulation dites <a href="https://fr.wikipedia.org/wiki/DARVO">DARVO </a>(<i>nier, attaquer et inverser la victime et l'agresseur</i>). Tout comme OKC, ces centres sont considérés comme des “<i>centres bouddhistes tibétains</i>”, éventuellement homologués par des lettres d'accréditation de la CTA ou d'autres grands lamas tibétains. Des procédures ont pu être engagées contre ces centres bouddhistes ou leurs lamas, pour ensuite être classées, déboutées, réglées à l’amiable, ou sont toujours en cours (ce qui peut durer 18 ans comme dans le cas d'OKC), etc.<br /><blockquote>“<i>→ Chaque année, 580 000 femmes et 197 000 hommes de 20 à 69 ans seraient victimes de violences sexuelles. <br />→ Depuis 2017, le nombre de victimes de violences sexuelles enregistré sur une année par les forces de sécurité a augmenté de 37%. <br />→ Pourtant, les condamnations ont diminué dans leur globalité de 18% ; les condamnations pour viols ont diminué de 45%. <br />→ 99% des auteurs de violences sexuelles sont des hommes. <br />→ Seuls 8% des auteurs de violences sexuelles font l’objet d’une condamnation et on estime que moins de 1% des auteurs de viols sont condamnés</i>. “ <a href="https://fondationdesfemmes.org/fdf-content/uploads/2022/11/FDF-rapport-cout-justice-web-final.pdf" target="_blank"><i>Rapport Fondation des femmes, Cinq ans après MeToo</i></a></blockquote>En Occident, les cas de “<i>harcèlement sexuel</i>” dans les centres bouddhistes concernent des femmes pour la grande majorité, même si un<a href="https://www.lefigaro.fr/flash-actu/2018/12/19/97001-20181219FILWWW00153-un-moine-bouddhiste-condamne-a-12-ans-de-prison-pour-viols.php"> lama bhoutanais avait été condamné en France à 12 ans de prison pour viol de mineur</a>. Le cas d’OKC est spécifique, au niveau du “<i>harcèlement sexuel</i>”, dans la mesure où les victimes étaient principalement des enfants et des mineurs (viol). Cela explique peut-être la déclaration exceptionnelle à l’endroit d’OKC. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTkXlm61eadUzOLh_ypgi3YQHcDDMGJo1GrcnAL9bBaCRyGBmo8t4N3wIWPSo3IrFM6-oU7Ovu-D6s3tvZ3C__haHv72IMz6Q4mC__Ray6JvLpf4fLvgsSvZVbIjvgQeRxbEUbqEtCxY8knsV6R81LSp2UCtUYWDn6ne3UakfQeik6TdRDnxarigxx5NM/s496/OKC%20childtemple.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="326" data-original-width="496" height="263" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTkXlm61eadUzOLh_ypgi3YQHcDDMGJo1GrcnAL9bBaCRyGBmo8t4N3wIWPSo3IrFM6-oU7Ovu-D6s3tvZ3C__haHv72IMz6Q4mC__Ray6JvLpf4fLvgsSvZVbIjvgQeRxbEUbqEtCxY8knsV6R81LSp2UCtUYWDn6ne3UakfQeik6TdRDnxarigxx5NM/w400-h263/OKC%20childtemple.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">"Temple des enfants" OKC</span></td></tr></tbody></table><br />Des bouddhistes tibétains européens avaient souhaité que <a href="https://hridayartha.blogspot.com/2021/10/le-prix-payer-pour-shangri-la.html">leurs enfants aient la même “opportunité” que les enfants dans les monastères tibétains</a>, et les avaient confiés à des centres bouddhistes tibétains en France et au Portugal, comme dans le passé des parents catholiques avaient pu confier leurs enfants à des internats, des camps scouts, etc., gérés par des prêtres catholiques (voir <a href="https://www.ciase.fr/rapport-final/" target="_blank">le rapport CIASE</a>). Il s’est passé ce qui se passe partout dans le monde, dans tous les milieux et dans toutes les classes de la société.<br /><blockquote>“(2:15) Journaliste : Mais ce qu’on comprend est que quand ce vœu de chasteté est subi très jeune et comme une contrainte, ça devient un problème. <br /><br />Matthieu Ricard : <i>Si c’est une contrainte, c’est un poids qui se traduit par ce qu’on voit, et ce n’est malheureusement pas l’apanage des communautés chrétiennes, le bouddhisme ne fait pas exception, et dans toutes les communautés humaines, il y a 3% de psychopathes. On voit ça dans l’éducation, dans les familles, en fait le pire c’est presque dans les familles, dans le sport, le spectacle, on en voit en n’en plus finir. Ce qu’il faut, c’est accueillir les victimes, qu’elles ne soient pas laissées pour compte, des structures qui permettent de les guider, de les écouter, en temps utile, pas qu’elles aient besoin d’attendre 20 ans, 30 ans</i>. “ Blog <a href="https://hridayartha.blogspot.com/2021/10/matthieu-ricard-sur-laccueil-des.html"><i>Matthieu Ricard sur l'accueil des victimes d'abus sexuel</i></a> (C à vous) 17/10/2021 </blockquote>Etant donné qu’il y a “<i>3% de psychopathes</i>” dans tous les milieux, dans toutes les communautés, y compris bouddhistes, en Occident comme en Asie, que font les communautés bouddhistes en Occident comme en Asie pour prévenir le “<i>harcèlement sexuel</i>”, et notamment contre des enfants et des mineurs (viol) vivant dans des communautés bouddhistes. Si c’est à cause du “<i>harcèlement sexuel</i>” qu’une communauté bouddhiste, OKC en occurrence, ne peut plus être considéré comme “bouddhiste” (en attendant “<i>le verdict</i>”), que cela implique-t-il pour des centres ou des monastères bouddhistes où du “<i>harcèlement sexuel</i>”, <a href="https://hridayartha.blogspot.com/2013/03/des-anges-oui-de-langelisme-non.html" target="_blank">y compris de mineurs (viol)</a>, a lieu ? L’Administration centrale tibétaine (CTA) mène-t-elle des enquêtes pour connaître l’ampleur du phénomène, et pour prendre des mesures pour prévenir les abus ? Puisque cela n’est pas “bouddhiste” ? <br /><br /><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftnref1">[1]</a> L’original en anglais :</div><div><br /> “<i>In view of the ongoing court case against Robert Spatz of the Ogyen Cheuling centers, the Central Tibetan Administration (CTA), which had previously issued a recognition to this establishment as a Buddhist Center, hereby declares that, in response to the allegations of sexual harassment, the recognition stands suspended effectively until such a time the court reaches a verdict on this particular case</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftnref2">[2]</a> L’original en anglais : <br /><br />“<i>To Whom it May Concern <br /><br />This is to state that Ogyen Kunzang Cheuling in Brussels and its branches in France and Portugal are true Tibetan Buddhist Centers. These Tibetan Buddhist Centers were established under the direction of three highly respected Tibetan masters of the Nyingmapa school of Tibetan Buddhism, Kyabje Dudjom Rinpoche, Kyabje Dilgo Khyentse Rinpoche, and Kyabje Kagyur Rinpoche. It is our hope that they will continue to develop and flourish for the benefit of all humanity, and particularly for those who wish to study and practice Buddhist philosophy and the way of life.<br /> <br />Every assistance given to these Tibetan Buddhist Centers will be most appreciated.<br /><br /></i></div><div> <i>[signature in Tibetan]<br />Kalon Tenzin N. Tethong<br />Chairman of the Kashag<br />Cabinet Office of H.H.the Dalai Lama</i>” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftnref3">[3]</a><a href="https://www.opus-info.org/index.php/Rapport_fait_au_nom_de_la_commission_d%E2%80%99enqu%C3%AAte_du_parlement_Belge_en_vue_de_lutter_contre_les_pratiques_ill%C3%A9gales_des_sectes"> Rapport fait au nom de la commission d’enquête du parlement Belge en vue de lutter contre les pratiques illégales des sectes</a>.<br /><br /></div><div> Enquête parlementaire visant à élaborer une politique en vue de lutter contre les pratiques illégales des sectes et le danger qu'elles représentent pour la société et pour les personnes, particulièrement les mineurs d'âge. Rapport fait au nom de la commission d’enquête par MM. Duquesne et Willems le 28 avril 1997. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Central%20Tibetan%20Administration%20suspended%20recognition%20of%20OKC.docx#_ftnref4">[4]</a> “<i>McAllister explains that trough this litigation, the three plaintiffs seek to to redress the harm they suffered at the hands of Norlha (b. 1938 d. 2018) and PTC/KTC. He adds: <br /><br />However, in doing so, they fear that being named publicly risks psychological, financial, and even possibly physical harm to them and their families. Having already suffered tremendously due to the sexual abuse perpetrated against them, Plaintiffs should not have to suffer the additional shame and embarrassment that will follow if their names are published. … Plaintiffs have a strong interest in proceeding anonymously in this litigation. As descnbed more fully below, Plaintiffs were subjected to brutal and continued sexual abuse and exploitation at the hands of a powerful man, Norlha, over decades. Rather than protect Plaintiffs, Defendant further empowered Norlha, enabling him to continue his sexual abuse of Plaintiffs. Given the tight-knit community in which the Plaintiffs’ abuse occurred, the Plaintiffs face credible threats of physical, psychological, and economic harm if their identities are revealed. The highly personal nature of their allegations combined with the risks that disclosure of their identities poses is the paradigmatic situation in which courts should permit plaintiffs to proceed anonymously</i>.”<div style="mso-element: footnote-list;"><div id="ftn4" style="mso-element: footnote;">
</div>
</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-29448742904455414352023-12-10T07:05:00.000-08:002023-12-15T00:22:52.381-08:00A Delightful Discussion: The Case Against Buddhism<br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7KA3YmIh8DPlKVe7nW6EGNYZtOJj25pnklkeKkxiKza2CYU9r79wHxKV6A9EKbAGYpw06dCTZdhL0qM0laI8ESayyRS-H0yxjpvSUKD3tNc_iQcCbRkmZXcN05wQ-ryMlXVrX8uGCRdcIAIajUARrGzNzRxbDC86UqKyrevlLMffPLSi_9GD-IM396Ws/s1282/Glenn%20Wallis%20Charles%20Hallisey%20Harvard%20Divinity%20School.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="760" data-original-width="1282" height="380" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7KA3YmIh8DPlKVe7nW6EGNYZtOJj25pnklkeKkxiKza2CYU9r79wHxKV6A9EKbAGYpw06dCTZdhL0qM0laI8ESayyRS-H0yxjpvSUKD3tNc_iQcCbRkmZXcN05wQ-ryMlXVrX8uGCRdcIAIajUARrGzNzRxbDC86UqKyrevlLMffPLSi_9GD-IM396Ws/w640-h380/Glenn%20Wallis%20Charles%20Hallisey%20Harvard%20Divinity%20School.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><div>A Delightful Discussion: <a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">The Case Against Buddhism</a> <br /><br />Glenn Wallis, the author of <a href="https://www.glennwallis.com/writing/a-critique-of-western-buddhism/"><i> A Critique of Western Buddhism: Ruins of the Buddhist Real</i></a> had an interesting discussion with professor Charles Hallisey of Harvard Divinity School March 11, 2019 (<a href="https://www.youtube.com/watch?v=4QCsx8vMw8M&t=2569s">Youtube</a>). He wrote much about his non-Buddhist approach that follows François Laruelle’s non-philosophy for the <i>tools </i>it offers.<br /><blockquote>“<i>All forms of philosophy (from ancient philosophy to analytic philosophy to deconstruction and so on) are structured around a prior decision, but that all forms of philosophy remain constitutively blind to this decision. The 'decision' that Laruelle is concerned with here is the dialectical splitting of the world in order to grasp the world philosophically. Laruelle claims that the decisional structure of philosophy can only be grasped non-philosophically. In this sense, non-philosophy is a science of philosophy. Laruellean (non)ethics is "radically de-anthropocentrized, fundamentally directed towards a universalized, auto-effective set of generic conditions</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftn1">[1]</a>." </blockquote>Some emblematic concepts of Laruelle’s non-philosophy are also used in Glenn’ non-buddhism. “<i>Non-</i>”, the principle of “<i>sufficiency</i>”, “<i>decision</i>”, etc., to which Glenn added the “<i>Feast of Knowledge</i>”, corresponding to the second “constructive” part of the book, going back to <i>the Real</i> and “<i>wresting</i>” vital potentialities from the “<i>ruins</i>” of Buddhism. These terms were discussed and explained during Glenn’s conversation with Charles Hallisey, that can be watched on Youtube or read on the website of the <a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">C</a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">enter for the </a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">S</a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">tudy of </a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">W</a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">orld </a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">R</a><a href="https://cswr.hds.harvard.edu/news/2019/03/11/case-against-buddhism">eligions</a>. <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTCcQ12-8zBvsaa1h-2GBrTj4GwfRFxpx64eCkFCMcNDfMrkch4Gt_BF2MLcMCAmdxBVBJOSPEm7bCjddt-LXbTmBWfi3Dm21NHpNzq8mPH7O1IaAMRBZ09qjCs9MgtvHhjEuTKXEwgVU5WB-KDbUDk4eI5EhUFTpXhXWLJnx-gX22ce80r1bUNhUzFOc/s407/Upaka%20the%20ascetic.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="407" data-original-width="276" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTCcQ12-8zBvsaa1h-2GBrTj4GwfRFxpx64eCkFCMcNDfMrkch4Gt_BF2MLcMCAmdxBVBJOSPEm7bCjddt-LXbTmBWfi3Dm21NHpNzq8mPH7O1IaAMRBZ09qjCs9MgtvHhjEuTKXEwgVU5WB-KDbUDk4eI5EhUFTpXhXWLJnx-gX22ce80r1bUNhUzFOc/s320/Upaka%20the%20ascetic.png" width="217" /></a></div><br />This sort of practice is like a continuous struggle, and Charles Hallisey likens Glenn to the first potential human follower the Buddha met after his Awakening, <a href="https://encyclopediaofbuddhism.org/wiki/Upaka_the_Ajivaka">Upaka the Ajivaka</a>, who was not sufficiently impressed to follow him, but who is imagined to have kept thinking about what the Buddha told him. Upaka’s story can be found in the <a href="https://encyclopediaofbuddhism.org/wiki/Upaka_the_Ajivaka"><i>Ariyapariyesana Sutta</i></a>, and it’s a, perhaps unintentionally, funny story, which also shows Buddhism’s, and the Buddha’s sufficiency and appeal to authority. I will insert <a href="https://encyclopediaofbuddhism.org/wiki/Thanissaro_Bhikkhu">Thanissaro Bhikkhu</a>’s rendering of it.<br /><blockquote>“<i>Within the Ariyapariyesana Sutta, the Buddha says: <br /><br />Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi. Upaka the Ajivaka saw me on the road between Gaya and the (place of) Awakening, and on seeing me said to me, 'Clear, my friend, are your faculties. Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?' <br /><br />When this was said, I replied to Upaka the Ajivaka in verses: <br /><br />'All-vanquishing,<br /> all-knowing am I,<br /> with regard to all things,<br /> unadhering.<br /> All-abandoning,<br /> released in the ending of craving:<br /> having fully known on my own,<br /> to whom should I point as my teacher?</i> [4]<br /> <br /><i> I have no teacher,<br /> and one like me can't be found.<br /> In the world with its devas,<br /> I have no counterpart.<br /> <br /> For I am an arahant in the world;<br /> I, the unexcelled teacher.<br /> I, alone, am rightly self-awakened.<br /> Cooled am I, unbound.<br /> <br /> To set rolling the wheel of Dhamma<br /> I go to the city of Kasi.<br /> In a world become blind,<br /> I beat the drum of the Deathless.'<br /> <br /> 'From your claims, my friend, you must be an infinite conqueror [ananta jina].'<br /> <br /> 'Conquerors are those like me<br /> who have reached fermentations' end.<br /> I've conquered evil qualities,<br /> and so, Upaka, I'm a conqueror.' </i><br /><br /><i>When this was said, Upaka said, 'May it be so, my friend,' and — shaking his head, taking a side-road — he left</i>. <br /><br />- Translation by <a href="https://encyclopediaofbuddhism.org/wiki/Thanissaro_Bhikkhu">Thanissaro Bhikkhu</a></blockquote><b><div><b><br /></b></div>Sufficiency </b><br /><br />Buddhism didn’t forgive Upaka’s implicit declination to submit to the Buddha’s authority, and already the <i>Ariyapariyesana Sutta</i> has him take a “<i>side-road</i>”, not the direct path to Awakening offered to him. Other rumours<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftn2">[2]</a> about Upaka were to follow in the Pāli tradition. Sufficient Buddhism didn’t want to encourage <i>Upakism</i>. <br /><br />When not giving in to sufficiency, real practice is a struggle. Charles Hallisey quotes the American philosopher and poet Charles Olson from his <a href="https://doi.org/10.2307/25293467">book review of Melville’s <i>The Fine Hammered Steel</i></a>:<br /><blockquote>“<i>In the year Melville was born, John Keats walking home from the mummers play at Christmas 1819-- and afterwards, he had to listen to Coleridge again-- thought to himself, all that irritable reaching after fact and reason. It won't do. I don't believe in it. I do better to stay in the condition of things, no matter what it amounts to-- mystery confusion doubt</i>.” </blockquote>And Charles adds:<br /><blockquote>“<i>Let me just point out there's no commas between those words. Olson is pushing the English language. Mystery confusion doubt is not three separate things but one thing. It has power. It is what I mean by negative capability. That statement of Keats walking home, thinking to himself all that irritable reaching after fact and reason, it won't do. I don't believe in it. I do better to stay in the condition of things, no matter what it amounts to</i>.” </blockquote>As Charles comments, Buddhists have known this too, and developed various ways to approach <i>the Real</i>, often negatively (<i>no-self</i>, <i>emptiness</i>, <i>dependent origination</i>…), but these were captured in the different forms of Buddhism (<i>x-buddhism</i>) in sufficient and often authoritarian traditions, where <a href="https://hridayartha.blogspot.com/2023/12/buddhism-and-violence-perfection-of.html">meekness is a perfection</a> I’d add…, and where <i>the Real</i> is not left as “<i>mystery confusion doubt</i>” and loses its power.<br /><blockquote>Glenn: “<i>Non-Buddhism is Buddhism, minus sufficiency. It's using Buddhist ideas, Buddhist first names for the real, no-self emptiness, dependent origination, and so forth, but minus the sufficiency”. <br /><br />“But [Upaka the Ajivaka] did not want to be captured. All of these gurus trying to sell me a bill of goods, I'm going to resist. I'm effective. I'm going to think about it for the rest my life. I'm going to resist it. So Buddhism does something as a particular form of ideological capture that seduces the person-- captures the person's desire for happiness, whatever, nirvana, stress-- lack of-- freedom from stress or whatever, whatever all this stuff it promises, an ideological system promises. <br /><br />It captures the human being's desire, brings the human being into an institutional system of subject formation. You're captured. There's a lot more going on there with this. There's also this kind of conceptual, emotional, affective capture that happens. <br /><br />This is what disturbs me about Buddhism and about unitary systems of thought. So the “non-” is, what happens once you perform certain operations on the Buddhist material? The point is not to say, oh, Buddhism, just a bunch of nonsense, or it's just another-- just another authoritarian monster. The point is to see what is of value there, to wrest vital potentialities of humans</i>."</blockquote><b><div><b><br /></b></div>Decision</b><br /><blockquote>Glenn: “[...] <i>Secular Buddhist conceit is that it's all about empiricism and the methodology of science. And this idea is in Buddhism that Buddhism presents the idea of the all, the sutta of the all, the sabba sutta, it says that everything I know, I know through my senses. And anything beyond that is another sort of eminent critique here that anything beyond that is going to get you into trouble. <br /><br />Buddhism has this idea that it's about phenomenality about imminence. And yet in order to really establish that fact sufficiently such that Buddhism is not just another ruly participant at the Great Feast of Knowledge but is actually-- has a kind of mastery and regency and aristocracy that is required for it to be Buddhism, it requires a transcendental concept in which the imminent principle is grounded, and that I took as the transcendental concept in Buddhism, the Dharma. <br /><br /> The Dharma is this kind of vault of cosmic knowledge that gives warrant to Buddhism's claims of phenomenality and imminence. That's a real, real problem. Science could never do such a thing. Science would be no longer science. If it grounded its imminent-- if it grounded its observations of imminence, of the imminent world, in some sort of transcendental signifier, that would not be science. It would be some sort of visionary science, maybe a new agey science or something.<br /><br />I hope that makes sense. The decision is the fact that Buddhism wants to be a system of knowledge that explains the phenomenal world, the world imminent to human beings. And yet, in order to do that and to have its status as a unitary, specular system of thought, it has to ground that in the transcendent something, and I call that something the Dharma. Does that makes sense?</i>”</blockquote>Charles Hallisey adds an interesting example. Remember the conversation took place in March 2019…<br /><blockquote>“<i>To give an example, a friend of mine who's an activist in Israel, he tells a story about trying to help some Palestinian farmers on the West Bank to get to a well with their sheep. They've been given by court order that they have-- they have a right to the water in this well. Was there with them, and almost immediately, security forces show up. And they say, you can't be here. He pulls out the judgment of the court. And he says, the judgment says that they have a right to the water in the well. The soldier says, they have right to the water in the well, but they don't have a right to be on this land over here. And my friend says, this is crazy. What do you think they're going to do? Helicopter over to the well with the sheep? How are they going to get to the well if-- you know? And so the commander says to him, crazy? Yeah, it's crazy. Those shepherds are crazy. You're crazy. I'm crazy. Those rocks are crazy. The rock-- the well is crazy. Everything here is crazy. That's why I follow orders. And one of the things he would say, that's decision. When everything is crazy, you say I follow what something else is saying</i>. <br /><br /><i>And then one of the things you could say, oh, the real comes to us in this guise as mystery confusion doubt. Our response always is going to have recourse to decision to try to overcome that. And the confidence in sufficiency will say, of course</i>.”</blockquote><b><div><b><br /></b></div>The Real</b><br /><blockquote>Glenn: “[<i>Non-buddhism] is a neologism that means Buddhism that has gone through-- has been run through, minus the decision and sufficiency and so forth. I mean, no self, emptiness</i>.”</blockquote>After the critique, and staying clear from decision and sufficiency,<i> the Real</i> remains as something “<i>unnamed</i>” and “<i>deeply productive</i>”, in that it makes “<i>human culture produce forms of practice</i>”: psychoanalysis, sociology, economics, … and Buddhism… “<i>constantly making statements about the nature of the Real</i>”.<br /><blockquote>“<i>Something that's unnamed. But it's something that is deeply productive, and human culture produces forms of practice-- psychoanalysis, sociology, economics, whatever-- that tries to identify just what this is</i>.” <br /><br />“<i>[Buddhism] starts telling us all about what emptiness is. Emptiness never remains empty. It's all this fullness of life, et cetera, et cetera. It talks about no self, which is a beautiful concept. It starts explaining the nature of subjectivity, rather than selfhood, that we're formed through material causes as human beings. And then all sudden, Buddhism starts telling us the nature of the self</i>.”</blockquote>Instead of Buddhism and systems of thought pointing the arrow into <i>the Real</i>, human pain that’s part of <i>the Real</i> points in the other direction and produces Buddhism, but is "<i>unrepresentable to Buddhism</i>".<br /><blockquote>Glenn: “<i>Laruelle has this beautiful experimental text. It's called, "On the Colors of the Black Universe</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftn3">[3]</a>" <br /><br /><i>And in there he talks about the earth. The earth is out in which we live. It's the material forms of everything that we all know. Within this-- on this earth, there are worlds. He always used a capital W. A world is a kind of ideological overlayering of the earth. It's a world that you can be captured, you can be interpolated into. <br /><br />But beyond all of this is the black universe. It's empty, it's dark. It contains all things, right? And yet it is nothing, and nothing adheres to it. In a way, that's a way of talking about a human Real. It must be foreclosed because if it's not foreclosed, you just start introducing new kinds of ideology masked as truth or something like that</i>.”</blockquote><b><div><b><br /></b></div>The Feast of Knowledge </b><br /><br /><blockquote>Glenn: “<i>I have a concept in here-- a conceit, really-- called the Great Feast of Knowledge. And I imagine in this Great Feast of Knowledge that the Buddha, and the bodhisattvas and the arhats are all arrayed in their attire and their weapons, their conceptual weaponry. And then they come to the Great Feast of Knowledge, where all the disciplines of human culture, in biology and literature and the arts and sociology, all sitting around having conversations and discussions about, what is desire? And they all discuss it from the different perspectives. <br /><br /> At the door-- at the door of that Great Feast of Knowledge, the Buddha and his entourage, they have to put all their attire in the cloakroom. And they have to walk in there stripped of all their aristocracy and the regency that we all know the Buddha presents himself with. This is another idea of stripping of sufficiency. And he goes and he talks to, say, biology about the nature of desire, how it must-- desire functions like this, this is what it is, this is its cause. These are the ramifications of desire. These are how you can ameliorate it. <br /><br />And biology says, why would you want to do that? Desire is what propels life, desire is this powerful reproductive force, et cetera, et cetera. So the Great Feast of Knowledge is another way of talking about the stripping of sufficiency</i>.” </blockquote><br /><b>Tools (conclusion)</b><br /><blockquote>Glenn: “<i>As I mentioned in the introduction, I found the work of contemporary French thinker Francois Laruelle offers unusually effective tools for dismantling authoritative forms of thought, excising their mother lodes of sufficiency, and de-potentializing their subjugating force. Equally, however, Laruelle offers tools for reconstituting humanly useful fictions or fabulations from this dismantled material. And I just want to say that I use those tools for a kind of decimation or dismantling of Buddhism. But I'm always careful to say throughout, the purpose of dismantling or creating a ruin from this exquisite edifice called Buddhism is to see it in a more creaturely light. There you go</i>.” </blockquote><div><br /></div><div><br /></div>“<i>O bhikṣus and wise men, just as a goldsmith would test his gold by burning, cutting, and rubbing it, so you must examine my words and accept them, but not merely out of reverence for me</i>.” – <i>Gaṇḍavyūha Sūtra </i><br /><br /></div><div>MàJ15122023 For a recent article by Glenn where he further develops "non-buddhism", "Great Feast of Knowledge", "The Principle of Sufficient Buddhism", "the Real" and "Axiomatic Animal Liberation" <br /><a href="https://speculativenonbuddhism.com/2023/12/14/sorry-charlie-a-non-buddhist-argument-for-animal-liberation/" target="_blank">Sorry, Charlie! A Non-Buddhist Argument for Animal Liberation</a>, also <a href="https://tricycle.org/article/non-buddhism-animal-liberation/" target="_blank">in Tricycle</a>. </div><div> </div><div style="text-align: center;">***</div><div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftnref1">[1]</a> Through Wikipedia: Erkan, Ekin (2019). "<a href="https://philarchive.org/rec/ERKFLA"><i>A Biography of Ordinary Man: On Authorities and Minorities</i></a>" (PDF). Cincinnati Romance Review. 46: 119–123. <br /> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftnref2">[2]</a> “<i>We hear that after this meeting Upaka went to the Vaŋkahāra country and there, having been attended to by a certain Cāpā, a hunter's daughter, fell in love with her and married her. Thereafter he made his living selling the meat the hunter killed</i>. <br /><br /></div><div><i>This Cāpā, who had apparently admired Upaka as long as he had been an ascetic, began to despise him for having been entrapped by her and endlessly ridiculed him to the end that he left her and making his way to Savatthi, he found the Buddha and entered the order. It was said he became an Anagamin and being reborn in the Aviha Realm reached Arahantship there almost immediately. Cāpā too, apparently joined the order and became an Arahant. <br /></i><br /><i>Her life story has a slightly different version of Upaka's meeting with the Buddha. It ends: <br /><br />The ascetic, discerning the omniscience and great mission of the Master, was comforted in mind, and replied:<br />'Friend, may these things be! Thou art worthy[18] to be a conqueror, world without end!' <br /><br />Then, taking a by-road, he came to the Vankahara country, and abode near the hamlet of the trappers, where the head trapper supplied his wants</i>.” <a href="https://encyclopediaofbuddhism.org/wiki/Upaka_the_Ajivaka">Encyclopedia of buddhism</a>. <br /><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/A%20Delightful%20Discussion.docx#_ftnref3">[3]</a> <b>Du noir univers dans les fondations humaines de la couleur</b>, François Laruelle <br /><br />Au commencement il y a Noir –| l'homme et l'Univers plutôt que le philosophe et le Monde. | Autour du philosophe tout devient| Monde et lumière; autour de l'homme tout devient Univers et opacité. | L'homme, qui emporte l'Univers avec lui, est condamné, sans qu'il en connaisse la raison, au Monde et à la Terre, et ni le Monde ni la Terre ne peuvent lui dire pourquoi: seul l'Univers lui répond en étant <br />noir et muet. | Noir n'est pas dans l'objet ou dans le Monde, il est ce que l'homme voit dans l'homme, et ce dans quoi l'homme voit l'homme. | Noir n'est pas seulement ce que l'homme voit dans l'homme, il est la seule « couleur » inséparable de l'étendue hyperintelligible de l'Univers. | Solitude de l'homme-sans-horizon qui voit le Noir dans le Noir. | L'Univers est sourd et aveugle, nous ne pouvons que l'aimer et l'assister. L'homme est l'être qui assiste l'Univers.”</div><div><br /></div><div>Incomplete. French publication “Du noir univers: dans les fondations humaines de la couleur,” in La Décision philosophique 5 (April 1988): 107-112.) <div style="mso-element: footnote-list;"><div id="ftn3" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-80142978868530432582023-12-08T01:34:00.000-08:002024-03-06T05:59:26.250-08:00Classes philo, cours d'empathie, pratique de l'attention, etc. à l'école<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjORdzdnCaYkzpKiTmrN2Y2JWVQih7CAlstbdkTHtz-9A23LHGSc2HLqxhB5OBPudpVnrUsCfIWrPIBRxQZLTEPe6HcQSTiiOxQXXSY5OMAP5GLwlKIMVgukE_fIUG2RtHp2CGi4LrQKKKQMI8vWHyFyHrph_DRKkm9E5cxSc4dCm4Wm9vZiBESKMeO2iQ/s960/Gabriel%20Attal%20%C3%A0%20Trappes%20SEVE.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="692" data-original-width="960" height="462" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjORdzdnCaYkzpKiTmrN2Y2JWVQih7CAlstbdkTHtz-9A23LHGSc2HLqxhB5OBPudpVnrUsCfIWrPIBRxQZLTEPe6HcQSTiiOxQXXSY5OMAP5GLwlKIMVgukE_fIUG2RtHp2CGi4LrQKKKQMI8vWHyFyHrph_DRKkm9E5cxSc4dCm4Wm9vZiBESKMeO2iQ/w640-h462/Gabriel%20Attal%20%C3%A0%20Trappes%20SEVE.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Le futur ministre de l'Education à Trappes avec la fondation SEVE en fév 2020 (photo : <a href="https://www.facebook.com/photo/?fbid=727255501136202&set=pcb.727256181136134&locale=zh_CN" target="_blank">FB G.Attal</a>)</span></td></tr></tbody></table><br />Les <a href="https://hridayartha.blogspot.com/2019/05/lentrepreneuriat-attentionnel.html">entrepreneurs attentionnels</a> sont toujours très actifs et <a href="https://hridayartha.blogspot.com/2022/02/la-pleine-conscience-bonne-pour-la.html">les rapports avec l’ancien ministre de la santé Agnès Buzyn, l'écologiste Delphine Batho et</a> le nouveau ministre de l’éducation nationale Gabriel Attal sont excellents. Cela malgré la lettre ouverte envoyée par une quinzaine d’associations et de syndicats au ministre de l’époque (18/01/2022), Jean-Michel Blanquer. Parmi les signataires figuraient “<i>la Ligue des droits de l’Homme, celle de l’Enseignement, les syndicats FSU, CGT et Unsa, la fédération de parents d’élèves FCPE et l’association de lutte contre les dérives sectaires Unadfi</i>.” Ils écrivent notamment :<br /><blockquote>“<i>la pratique sur des enfants mineurs d’une méthode qui peut aboutir à un conditionnement avec perte d’esprit critique et assujettissement de l’individu engendre (…) des risques importants qui ne peuvent être négligés</i>.”</blockquote><a href="https://fr.wikipedia.org/wiki/Julien_Denormandie" target="_blank"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRUx-TG5b6l3HGK5HPB86uinL44h0C3Vh8ekYRSkDNWfSAs-tKIOHWU-Id1JcU5ud7sUp7AYeqoKP-a0Ad0Vh32rdszvDrHD0ZFK9ltH0ypN4zB9OTcXM0a1SiFnk19RKo4OVpK1Ico450WvcL9QORG5r9uXBr9g8jdd-Me3dVRyLum9CnvoMkhhgKXQI/s960/SEVE%20classe%20F%20Lenoir%20DSC1246.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="646" data-original-width="960" height="269" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRUx-TG5b6l3HGK5HPB86uinL44h0C3Vh8ekYRSkDNWfSAs-tKIOHWU-Id1JcU5ud7sUp7AYeqoKP-a0Ad0Vh32rdszvDrHD0ZFK9ltH0ypN4zB9OTcXM0a1SiFnk19RKo4OVpK1Ico450WvcL9QORG5r9uXBr9g8jdd-Me3dVRyLum9CnvoMkhhgKXQI/w400-h269/SEVE%20classe%20F%20Lenoir%20DSC1246.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Trappes, avec F. Lenoir, G. Attal et J. Lenormandie en fév 2020 (photo : <a href="https://www.facebook.com/photo/?fbid=727255501136202&set=pcb.727256181136134&locale=zh_CN" target="_blank">FB G.Attal</a>)</span></td></tr></tbody></table><br />Gabriel Attal avait déjà rencontré Frédéric Lenoir,</a> le président de la fondation SEVE (Savoir Être et Vivre Ensemble) avant d’être ministre, en février 2020, et fut très impressionné par les “<i>ateliers philo</i>”, et de “<i>pratique de l’attention</i>”, une autre façon de faire référence à la méditation de la pleine conscience (MPC), introduite en France par le moine bouddhiste Matthieu Ricard, le psychiatre Christophe André, qui sont les <a href="https://asso.seve.org/qui-sommes-nous/le-conseil-dorientation/">“parrains” de la fondation</a>, avec quelques autres célébrités comme Boris Cyrulnik, Edgar Morin, Abdennour Bidar, etc. <br /><br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWBc_7iA0RYR__EXkWgHaXKTALOC8IIprsJgQo0w2XFSnBq3-JY0oM24HlpYjfRrSjt5XDujPmCfuOAtcx24syXstuPS9wra2pgTFi88Xgx2TuEKgyHTn-GXpLDWnFvSkIi1ARNf9NE48gI-H8p5hI6P6dYy8yw9_mjBGeqSYHdlGsJCc10VLbm8ZmfxM/s2048/Fondation%20Seves%20journ-e-mergence-Bruxelles.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWBc_7iA0RYR__EXkWgHaXKTALOC8IIprsJgQo0w2XFSnBq3-JY0oM24HlpYjfRrSjt5XDujPmCfuOAtcx24syXstuPS9wra2pgTFi88Xgx2TuEKgyHTn-GXpLDWnFvSkIi1ARNf9NE48gI-H8p5hI6P6dYy8yw9_mjBGeqSYHdlGsJCc10VLbm8ZmfxM/w400-h300/Fondation%20Seves%20journ-e-mergence-Bruxelles.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">F. Lopez, Ilios Kotsou (Mindful Leadership SBS-EM), M.Ricard, F. Lenoir, C. André, <br /><a href="https://www.emergences.org/pages/equipe" target="_blank">Journée Emergences à Bruxelles</a> "Se changer, changer le monde"</span></td></tr></tbody></table><br />Certains oiseaux de malheur considèrent que ces initiatives privées de la part de “lobbies ésotériques” ou plutôt “philo-spirituels” n’ont pas leur place dans l’école républicaine, et considèrent ces tentatives comme de l’ “entrisme”. Ces initiatives sont néanmoins soutenues par les plus grandes entreprises mondiales et par des acteurs hors pair de “<a href="https://www.ashoka.org/fr-fr/focus/social-entrepreneurship">l'entrepreneuriat social</a>”, comme la fondation Ashoka fondée par <a href="https://en.wikipedia.org/wiki/Bill_Drayton">Bill Drayton</a>, un ancien de McKinsey & Company. La présidente de la branche française <a href="https://www.ashoka.org/fr-fr/pays/france">Ashoka France</a>, <a href="https://www.lemonde.fr/economie/article/2009/10/14/les-entrepreneurs-sociaux-d-ashoka-creent-de-la-valeur-et-des-emplois_1253812_3234.html">Martine Roussel-Adam</a>, est même <a href="https://asso.seve.org/qui-sommes-nous/notre-equipe/" target="_blank">la Vice-Présidente de SEVE</a>.<br /><blockquote>“<i>Car l'aide d'Ashoka, association créée en 1980 en Inde par un Américain, Bill Drayton, ancien consultant du cabinet de conseil en stratégie McKinsey, est de "soutenir des personnes dont les idées et les ambitions sont à même de propager de nouvelles solutions aux problèmes sociaux et environnementaux". L'association leur met le pied à l'étrier. Son apport n'est pas seulement financier, mais aussi intellectuel grâce à son réseau de partenaires, entreprises et particuliers. Les cabinets de conseil les plus réputés lui prêtent main-forte : McKinsey, bien sûr, mais aussi Latham & Watkins dans le domaine juridique, Hill & Knowlton (communication), Ernst & Young (financier), Egon Zehnder (ressources humaines). <br /><br />Des particuliers apportent également un soutien financier (10 000 euros par an chacun) et du temps. "La crise montre bien l'importance de ces nouveaux modèles. Participer à leur émergence m'apporte beaucoup", confirme Martine Roussel-Adam, entrepreneuse elle-même</i>.” <a href="https://www.lemonde.fr/economie/article/2009/10/14/les-entrepreneurs-sociaux-d-ashoka-creent-de-la-valeur-et-des-emplois_1253812_3234.html" target="_blank">Le Monde, 14/10/2009, Annie Kahn</a>.</blockquote>Un des objectifs d’Ashoka France est de <a href="https://www.ashoka.org/fr-fr/programme/transformer-lexp%C3%A9rience-%C3%A9ducative"><i>Transformer L'Expérience Éducative</i></a>, parce que “<i>les nouvelles générations doivent acquérir des compétences et des qualités essentielles telles que la prise d’initiative, la collaboration ou l’empathie”, pour en faire les <a href="https://hridayartha.blogspot.com/2019/05/lentrepreneuriat-attentionnel.html">“</a><a href="https://hridayartha.blogspot.com/2019/05/lentrepreneuriat-attentionnel.html">acteurs de changement</a></i><a href="https://hridayartha.blogspot.com/2019/05/lentrepreneuriat-attentionnel.html">”</a> (<a href="https://www.ashoka.org/fr-FR/programme/changemakers-les-acteurs-de-changement">Changemakers</a>) de demain, “<a href="https://www.ashoka.org/fr-fr/histoire/une-%C3%A9cole-au-service-dune-soci%C3%A9t%C3%A9-nouvelle">des bâtisseurs du futur</a>”, et “<a href="https://asso.seve.org/qui-sommes-nous/notre-mission/">des citoyens conscients, actifs et éclairés</a>”. <br /><br />Ce en quoi, l’école telle que nous la connaissons semblerait échouer sans l’aide du secteur privé. Un coup de main philanthropique n’a donc pas de refus. Qui sait, si les classes de philosophie, de “<i>pratique de l’attention</i>”, et de “<i>développement de la pensée réflexive</i>” et d’empathie sont un succès, ces entrepreneurs sociaux et attentionnels pourraient jouer un plus grand rôle dans les écoles de la République, en développant l’attention, l’empathie, la résilience, une meilleure gestion individuelle sociale et émotionnelle, etc., en soulageant les professeurs et les budgets toujours sous pression. Le développement de compétences entrepreneuriales parmi eux serait évidemment un plus, et ferait d’eux des citoyens conscients, éclairés, prêts à mettre la main à la pâte. <br /><br />Le lien école de la République-secteur privé est gagnant-gagnant. Les matériaux, les contenus et les applications “attentionnels” ("attentionique", "conscientique" ?) et la logistique nécessaires aux animations et formations permettent de financer celles-ci, de créer de l’emploi, et de faire un peu de profit aux philanthropes, qui sera éventuellement reversé à des charités. La "conscientique" et <a href="https://hridayartha.blogspot.com/2021/09/une-spiritualite-experte-en-tout.html">le coaching spirituel</a> sont des marchés porteurs (voir mes blogs <a href="https://hridayartha.blogspot.com/2019/06/limpitoyable-marche-de-la-meditation.html">L'impitoyable marché de la méditation</a> 03/06/2019 et <a href="https://hridayartha.blogspot.com/2020/03/la-pleine-conscience-peut-elle-casser.html">La pleine conscience peut-elle casser des briques ?</a> 30/03/2020). <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpYFKDvfYdMTDzdDICekVTmHK4MpAZOkg_m88edhR-npb7JosNgdjpZERVodUITHUSOro00Bk3LCpNreD2kuOmhFwUn5h7uLAhS8XAMsC1nJPaLuBCfggGlazT00OXi9kt8LNyTLolcQf1LYoT0gNX-ykVbLwkMGDRtUAYqM-9s6eKtU-aV4Tot-KSgBg/s1170/BFM%20TV%20clip%20sur%20le%20site%20SEVE.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="798" data-original-width="1170" height="272" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpYFKDvfYdMTDzdDICekVTmHK4MpAZOkg_m88edhR-npb7JosNgdjpZERVodUITHUSOro00Bk3LCpNreD2kuOmhFwUn5h7uLAhS8XAMsC1nJPaLuBCfggGlazT00OXi9kt8LNyTLolcQf1LYoT0gNX-ykVbLwkMGDRtUAYqM-9s6eKtU-aV4Tot-KSgBg/w400-h272/BFM%20TV%20clip%20sur%20le%20site%20SEVE.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://drive.google.com/file/d/1iNCVWS0Gcokf_zh8Twz-XtgVYeooKuVv/view" target="_blank">Vidéo de BFM TV mise à disposition sur le site de SEVE</a></span></td></tr></tbody></table><br />Après sa rencontre en février 2020 avec Frédéric Lenoir, et avant même de devenir Ministre de l'Education nationale, Gabriel Attal faisait de nouveau <a href="https://drive.google.com/file/d/1iNCVWS0Gcokf_zh8Twz-XtgVYeooKuVv/view">référence aux ateliers SEVE sur BFM TV, le 18/10/2020</a>, suite au meurtre de Samuel Paty.<br /><blockquote>“<i>Il faut faire plus, il y a aujourd’hui de très bonnes initiatives qui sont prises, dans certains établissements”. Pour un cadre général, on peut s’inspirer d’initiatives qui sont prises dans certains établissements. Un exemple, quand j’étais secrétaire d’état à l’Education, j’étais voir des établissements scolaires, ce que fait une fondation, la fondation SEVE, qui est porté par un philosophe qui s’appelle Frédéric Lenoir, qui met en place ce que l’on appelle “les ateliers philo”. C’est des ateliers qui permettent d’étayer l’esprit critique des élèves, et d’aborder avec eux des questions difficiles, comme celle-ci [le meurtre de l’enseignant Samuel Paty], pour faire progresser la conscience de chacun</i>.” </blockquote>Dans l’esprit de Gabriel Attal, il semble s’agir de classes philosophiques de type éducation civique, qu’il faudrait selon lui commencer dès la primaire, pour parler de liberté d’expression, de tolérance, du racisme, de l’antisémitisme, de la radicalisation...<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRbxu9MSqkeGb5mu8TWlZS6aDLjtAvuSMorlc_LUl2XVKsjGfpkF9shxD31f9oGFLlIa-9UfiFHhWj3_a1ylqMTDo0kRj4HZUiXRmCpjuI3uwKjDsKiDERT8O2BAccfOQpA9kMuvgkTfnY27nXWNr9vNvJKHOVQmGGu59VXuxIgWKVtPd14JUXETF-hMo/s1143/Commission%20des%20affaires%20culturelles%2017_10_2023.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="530" data-original-width="1143" height="185" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRbxu9MSqkeGb5mu8TWlZS6aDLjtAvuSMorlc_LUl2XVKsjGfpkF9shxD31f9oGFLlIa-9UfiFHhWj3_a1ylqMTDo0kRj4HZUiXRmCpjuI3uwKjDsKiDERT8O2BAccfOQpA9kMuvgkTfnY27nXWNr9vNvJKHOVQmGGu59VXuxIgWKVtPd14JUXETF-hMo/w400-h185/Commission%20des%20affaires%20culturelles%2017_10_2023.png" width="400" /></a></div><br />Le 17 octobre 2023, lors de la <a href="https://videos.assemblee-nationale.fr/video.14047244_652ea747a261e.commission-des-affaires-culturelles--m-gabriel-attal-ministre-de-l-education-nationale-et-de-la-j-17-octobre-2023" target="_blank">Commission des affaires culturelles</a> ((à2:34:13), le Ministre, en parlant des "cours d'empathie", réaffirme sa confiance en "<i>les méthodes extrêmement intéressantes</i>" de la fondation SEVE et F. Lenoir, sur lesquelles "<i>il faudra s'appuyer pour déployer l'apprentissage de l'altruisme, de l'altérité et de la tolérance à l'École</i>".<div><br /></div><div>Dans la dernière intervention de <a href="https://www.youtube.com/watch?v=o8ChDhWZssw" target="_blank">Frédéric Lenoir à l’institut Diderot (01/12/2023)</a>, celui-ci semble cependant viser une approche davantage entre “<i>la philosophie et la spiritualité</i>” (1:36:37), la philosophie seule ne suffit pas. Il y revient aussi sur le projet SEVE, et mentionne avoir revu récemment Gabriel Attal, cette fois-ci Ministre de l’Education, avec qui il avait déjeuné.<br /><blockquote>“ <i>[Le Ministre de l'Education Gabriel Attal] m'a dit qu'il souhaite développer de plus en plus “les ateliers philo” [SEVE] dans les écoles, parce que cela développe les compétences psychosociales et cognitives.</i>”</blockquote>Cela tombe bien, car Frédéric Lenoir raconte également à la fin de sa conférence comment ils ont “<i>formé 5000 animateurs en 7 ans</i>” (1:41:27), et qu’ils travaillent désormais avec l'Éducation nationale. La formation d’un animateur SEVE est sans doute beaucoup plus rapide, et moins coûteuse, que celle d’un enseignant fonctionnaire, puisque les animateurs paient pour leur propre formation.<br /><blockquote>“<i><a href="https://catalogue1-seve.dendreo.com/formation/137/parcours-seve-test-module-compose">Le Parcours SEVE</a> est construit autour de trois modalités pédagogiques : <br /><br />- 8 journées en présentiel en pédagogie active pour un total de 48 h <br /><br />- Un parcours e-Learning complémentaire d'environ 8h, accessible en ligne sur une plateforme pédagogique dédiée (extranet participant) <br /><br />- Une mise en pratique de l'animation d'ateliers philo et pratique d'attention en relation bienveillante à l'enfant, avec 3 animations et 3 observations auprès de groupes d'enfants ou adolescents.” <br /><br />Un parcours dure 65h30m et coûte actuellement “<a href="https://catalogue1-seve.dendreo.com/panier">650 € Net de taxe</a></i>”. </blockquote>Au terme de ce parcours, l’animateur SEVE pourra intervenir dans les écoles. Je ne sais pas s’il y a d’autres conditions<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftn1">[1]</a>, formation continue, etc. <br /><br />Pour revenir sur la tendance “entre philosophie et spiritualité”, il faudrait regarder toute la conférence, mais à la fin de la conférence, Frédéric Lenoir résume sa pensée.<br /><blockquote>“1:36:37 <i>On est entre la philosophie et la spiritualité. En tout cas, c'est une exigence personnelle que nous pouvons avoir chacun, pour nous engager. Si l’on se dit que l’on veut juste recevoir des avantages, mais qu'on est prêt à ne rien donner au collectif on va imploser. C'est cela, la grande crise des démocraties modernes. C'est l'individualisme triomphant qui devient narcissique, et c'est d'ailleurs un danger qui guette les spiritualités. Les spiritualités individuelles, j'en ai dit plutôt du bien, mais il faut bien voir qu'elles sont complètement menacées par le narcissisme individuel, et qu'au fond aujourd'hui, vous pouvez avoir des individus qui vont faire du yoga, de la méditation machin, mais en se fichant complètement de ce qui se passe dans le monde. Ce n’est pas un progrès. <br /><br /></i><div><i>La personne qui l'avait très bien dénoncé, c'est un lama tibétain qui s'appelle Lama Chogyam [Trungpa] Rinpoché, qui est le premier Lama à venir en Occident<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftn2">[2]</a>. Après 5 ans de vie aux États-Unis, où il avait un succès colossal. Il faisait de grands enseignements, il y avait des dizaines de milliers de personnes, il remplissait des stades. Puis au bout de 5 ans, il a écrit un livre qui s'appelle “Le matérialisme spirituel<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftn3">[3]</a>”, et dans lequel il dénonce ce narcissisme. <br /><br />Il dit, au fond, vous les Occidentaux vous êtes des consommateurs. Vous consommez des objets, mais vous consommez aussi de la spiritualité. Donc vous allez faire des grandes initiations bouddhistes, vous allez pratiquer le yoga, vous allez faire du néochamanisme et cetera, mais si cela ne vous transforme pas, cela ne sert à rien. Cela devient simplement un trophée. Vous dites voilà j'ai fait un stage de Vipaśyanā, j'ai fait un stage de ci, mais ça doit vous transformer, ça doit vous changer votre Être. Vous devez progresser en tant qu'être humain, et si c'est juste une accumulation, eh bien vous êtes dans l'avoir. Il conclut son livre en disant vous êtes des boutiquiers<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftn4">[4]</a>. Au final, il montre à quel point le consumérisme contemporain menace la spiritualité, parce qu'on devient des consommateurs de spiritualité au lieu d'être des humains qui sont transformés par la spiritualité, donc là il y a aussi un vrai danger</i>.” </div></blockquote><div>Le livre auquel fait référence Frédéric Lenoir date de 1973, Chogyam Trungpa est mort en 1987. Cela ne s’est pas du tout bien passé avec lui, son régent, son fils, certains de ses disciples, ses organisations, mais Frédéric Lenoir, ancien directeur du Monde des religions (2004-2013), ne semble pas être au courant. Trungpa et ses organisations ne manquaient pas de narcissisme justement. Ce que Trungpa reproche au fond aux occidentaux, c’est leur “<a href="https://fr.wiktionary.org/wiki/cherry-pick"><i>cherry picking</i></a>” : “<i>Sélectionner uniquement les éléments les plus désirables d'un ensemble, choisir sur le volet (comme on cueille des cerises, cherry)</i>.” <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinEjyVSa60bpsSIWQvKHgGpRzwtZEpanLklp73eo_RlLPETztAGBIYhZGSumP4wkhfiw1d2e24pmnr5pziAN0nu_auOzwfkCOMuzLdi1COvfAvDwvINcVEdGuKvw8BLdwdnRfEfTTPTjimXOD1VjTNDir4qQguJPPfOJjLVwAfXxHL7Ixxsayd-TKXd_k/s706/Elephant%20journal%2004082011%20Screen-shot-2011-06-15-at-12.41.07-AM.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="706" data-original-width="591" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinEjyVSa60bpsSIWQvKHgGpRzwtZEpanLklp73eo_RlLPETztAGBIYhZGSumP4wkhfiw1d2e24pmnr5pziAN0nu_auOzwfkCOMuzLdi1COvfAvDwvINcVEdGuKvw8BLdwdnRfEfTTPTjimXOD1VjTNDir4qQguJPPfOJjLVwAfXxHL7Ixxsayd-TKXd_k/w335-h400/Elephant%20journal%2004082011%20Screen-shot-2011-06-15-at-12.41.07-AM.png" width="335" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Chogyam Trungpa avec un jeune disciple à genoux (photo: <a href=" Elephant Journal" target="_blank">Elephant Journal</a>)</span></td></tr></tbody></table><br />Trungpa demandait à ses disciples de choisir leur voie et leur maître une fois pour toutes, et de s’y tenir, quoi qu’il arrive, et il en est arrivé des choses. Trungpa, Sogyal, Robert Spatz, etc., n’étaient pas de bonnes “cerises”. Ils ne demandaient pas à leurs disciples de développer un esprit critique, au contraire. Pourquoi faire référence à une citation d’un maître religieux, narcissique et sectaire, <a href="https://hridayartha.blogspot.com/2022/10/grandir-dans-une-secte-bouddhiste.html" target="_blank">dangereux pour les enfants en plus</a>, dans le cadre d'une réponse sur les classes de philo, pour apprendre “<i>à avoir une tête bien faite</i>” ? C'est étonnant et inquiétant. <br /><br />Mes blogs anciens sur Chogyam Trungpa (liste non-exhaustive) : <br /><br /><a href="https://hridayartha.blogspot.com/2014/08/il-est-des-notres.html">Il est des nôtres…</a> 2014<br /><a href="https://hridayartha.blogspot.com/2016/06/finie-la-lune-de-miel.html">Finie la lune de miel ?</a> 2016<br /><a href="https://hridayartha.blogspot.com/2016/06/lart-denfumer.html">L'art d'enfumer </a>2016<br /><a href="https://hridayartha.blogspot.com/2017/06/folle-sagesse.html">Folle sagesse</a> 2017<br /><a href="https://hridayartha.blogspot.com/2017/09/reussir-siddhi.html">Réussir (siddhi)</a> 2017<br /><a href="https://hridayartha.blogspot.com/2017/09/shambala-et-gesar-de-ling-modeles-pour.html">Shambala et Gésar de Ling, modèles pour une société éveillée séculière ?</a> 2017<br /><a href="https://hridayartha.blogspot.com/2017/10/transmissions-celestes.html">Transmissions célestes</a> 2017<br /><a href="https://hridayartha.blogspot.com/2017/10/un-gourou-pour-insulter-lego-ii.html">Un gourou pour insulter l'ego (II)</a> 2017<br /><a href="https://hridayartha.blogspot.com/2018/08/insulter-lego-en-torturant-des-animaux.html">Insulter l'ego en torturant des animaux</a> 2018<br /><a href="https://hridayartha.blogspot.com/2019/08/noyades-en-serie-dans-eaux-de-bain.html">Noyades en série dans eaux de bain</a> 2019<br /><a href="https://hridayartha.blogspot.com/2019/09/la-pratique-dune-ideologie.html">La pratique d'une idéologie</a> 2019<br /><a href="https://hridayartha.blogspot.com/2021/01/faire-les-choses-sans-les-faire-vraiment.html">"Faire les choses, sans les faire vraiment"</a> 2021<br /><a href="https://hridayartha.blogspot.com/2021/01/la-rehabilitation-dun-detenteur-de.html">La réhabilitation d'un détenteur de lignée déchu</a> 2021<br /><a href="https://hridayartha.blogspot.com/2021/08/la-trungpamanie-fait-de-la-resistance.html">La Trungpamanie fait de la résistance</a> 2021<br /><a href="https://hridayartha.blogspot.com/2021/01/lautre-livre-sur-le-vajradhatu-shambala.html">L'autre livre sur le Vajradhatu-Shambala de Trungpa</a> 2021</div><div><a href="https://hridayartha.blogspot.com/2022/10/grandir-dans-une-secte-bouddhiste.html" target="_blank">Grandir dans une secte bouddhiste tibétaine*</a> 2022 <br /><br /><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiODc_PbJzSBDHZEtvvCSlJKnDkS43QBzZKKWZ2ZNvT3xvxIFBxZri8y4vJnRX2J_w6VbBA5Y1PQX5IDNefxXvrrQzCuyU0psJhRJjUyMCfAegKhX_2P4aNMI-pjRS4y-Uk3mPYf5zD3sfI-Hu8Hif09BbSSJdUrwr0IzsaFqYFHiJyQJhdKB24AzKsPdI/s1820/SNU%20Gabriel%20Attal.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1023" data-original-width="1820" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiODc_PbJzSBDHZEtvvCSlJKnDkS43QBzZKKWZ2ZNvT3xvxIFBxZri8y4vJnRX2J_w6VbBA5Y1PQX5IDNefxXvrrQzCuyU0psJhRJjUyMCfAegKhX_2P4aNMI-pjRS4y-Uk3mPYf5zD3sfI-Hu8Hif09BbSSJdUrwr0IzsaFqYFHiJyQJhdKB24AzKsPdI/w640-h360/SNU%20Gabriel%20Attal.jpeg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Gabriel Attal parmi des volontaires du Service National Universel (SNU) (photo AFP)</span></td></tr></tbody></table><br />"<i>Mais en tout cas, je crois profondément que nous devons aller vers la généralisation du service national universel pour que l'école puisse assumer pleinement cette mission et nous en partageons tous, je crois, l'objectif de former une communauté de républicains et de citoyens éclairés et unis</i>" Gabriel Attal à l'Assemblée nationale, le 17 octobre 2023</div><div><br /></div><div>Sur le port de l'uniforme à l'école : "<i>Selon le ministère, « le port d’une tenue vestimentaire commune est susceptible de créer une atmosphère de travail et d’égalité au sein de l’établissement ». C’est aussi « un moyen de valoriser l’image de l’école et de l’établissement en créant un sentiment d’appartenance et d’unité entre les élèves », selon le guide</i>." <i><a href="https://www.lemonde.fr/societe/article/2023/12/11/uniforme-a-l-ecole-le-ministere-de-l-education-precise-les-contours-de-l-experimentation_6205235_3224.html" target="_blank">Uniforme à l’école : le ministère de l’éducation précise les contours de l’expérimentation</a></i>, Le Monde 11/12/2023</div><div><br /></div><div>Uniformes et pensées uniformes ?</div><div> <br />Voir aussi <i><a href="https://hridayartha.blogspot.com/2020/10/de-mcmindfulness-la-revolution-de-la.html" target="_blank">De McMindfulness à la Révolution de la méditation</a></i> 2020</div><div><i><a href="https://www.theguardian.com/education/2023/dec/19/classes-in-character-do-little-to-narrow-gap-in-pupil-outcomes-says-study" target="_blank">Classes in character do little to narrow gap in pupil outcomes, says study</a></i>, The Guardian 13/12/2023</div><div><br /><br /><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftnref1">[1]</a> <a href="https://catalogue1-seve.dendreo.com/formation/137/parcours-seve-test-module-compose">Conditions de pré-inscription</a> :<br /> <br /> “-un extrait de casier B3 pour que la demande soit traitée <br /><br />- un CV nous permettant de mieux vous connaître (compétences et expériences) <br /><br />- une lettre précisant votre motivation à suivre ce parcours et également votre objectif personnel et/ou professionnel. Dans quel cadre pensez-vous expérimenter l'animation d'atelier philo ?” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftnref2">[2]</a> Voir le titre de l’hagiographie de Fabrice Midal : <i>Trungpa, L'homme qui a introduit le bouddhisme en Occident</i>. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftnref3">[3]</a> En France : <i>Pratique de la voie tibétaine : au-delà du matérialisme spirituel </i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Entrepreneurs%20attentionnels.docx#_ftnref4">[4]</a> “<i>En fait, nous avons simplement monte une boutique, une boutique d'antiquités. Peut-etre nous sommes-nous spécialisés dans les objets orientaux, les antiquités du Moyen- ge chretien, ou les vieilleries de telle culture à telle époque, mais, quoi qu’il en soit, nous sommes des boutiquiers. Avant d'être bourrée d ’objets, la pièce etait belle : des murs blancs, un simple plancher, et une lampe au plafond. Un objet d’art tronait au milieu de la pièce et c’était beau. Tout le monde venait jouir de cette beauté, a commencer par nous. Mais nous n'étions pas satisfaits. Nous pensions : « Si ce seul objet embellit tellement ma chambre, plus j ’en aurai, plus ce sera beau. » Alors, nous avons commencé à collectionner et le résultat fut chaotique. Nous avons parcouru la planète entière à la recherche de beaux objets - l’lnde, le Japon, et les contrées les plus diverses. Et, a chaque fois que nous trouvions une pièce rare, comme nous n’en découvrons qu’une a la fois, nous la trouvions belle et pensions qu’elle ornerait notre boutique. Mais, lorsque nous rentrions avec l’objet, il venait s’ajouter a notre bazar heteroclite. L’objet n’irradiait plus aucune beauté des lors qu’il était perdu au milieu de tant de choses merveilleuses. Il ne signifiait plus rien. Et notre chambre magnifique prenait figure de débarras!</i>” <br /><br />L’original en anglais :</div><div><br /> “<i>But we have simply created a shop, an antique shop. We could be specializing in oriental antiques or medieval Christian antiques or antiques from some other civilization or time, but we are, nonetheless, running a shop. Before we filled our shop with so many things the room was beautiful: white- washed walls and a very simple floor with a bright lamp burning in the ceiling. There was one object of art in the middle of the room and it was beautiful. Everyone who came appreciated its beauty, including ourselves. But we were not satisfied and we thought, "Since this one object makes my room so beautiful, if l get more antiques, my room will be even more beautiful." So we began to collect, and the end result was chaos. We searched the world over for beautiful objects-India, Japan, many different countries. And each time we found an antique, because we were dealing with only one object at a time, we saw it as beautiful and thought it would be beautiful in our shop. But when we brought the object home and put it there, it became just another addition to our junky collection. The beauty of the object did not radiate out any more, because it was surrounded by so many other beautiful things. It did not mean anything anymore. Instead of a room full of beautiful antiques we created a junk shop! Proper shopping does not entail collecting a lot of informa- tion or beauty, but it involves fully appreciating each indi- vidual object. This is very important. If you really appreciate an object of beauty, then you completely identify with it and forget yourself. It is like seeing a very interesting, fascinating movie and forgetting that you are the audience. At that moment there is no world; your whole being is that scene of that movie. It is that kind of identification, complete involvement with one thing. Did we actually taste it and chew it and swallow it properly, that one object of beauty, that one spiritual teaching? Or did we merely regard it as a part of our vast and growing collection?</i>”<div style="mso-element: footnote-list;"><div id="ftn4" style="mso-element: footnote;">
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</div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-38685496469988359242023-12-06T02:44:00.000-08:002023-12-06T07:27:03.657-08:00Buddhism and Violence: The Perfection of Meekness<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii4RfAyFaAbuCKR9j-rExyiIyxQFnKOyaWXreY7AynIRxtOG1NWaJp5yqd1hrloqarBe1WeskxvmyQXLEJHGwY4WixEjFiFZF91-pobhdyJvZd0j4E0hPut2SjKJ8L-odKdyuVSu83e5eWWTKdqFbz5jmjZec-Wi7XjiITyQyXyvNmcj3Ayx8YQlnRFkM/s880/Indiadivine%20buddha-01.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="372" data-original-width="880" height="270" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii4RfAyFaAbuCKR9j-rExyiIyxQFnKOyaWXreY7AynIRxtOG1NWaJp5yqd1hrloqarBe1WeskxvmyQXLEJHGwY4WixEjFiFZF91-pobhdyJvZd0j4E0hPut2SjKJ8L-odKdyuVSu83e5eWWTKdqFbz5jmjZec-Wi7XjiITyQyXyvNmcj3Ayx8YQlnRFkM/w640-h270/Indiadivine%20buddha-01.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Buddha sitting on the earth, taking the earth as witness (photo: <a href="https://www.indiadivine.org/trees-beautiful-gift-nature/" target="_blank">Indiadivine</a>)</span></td></tr></tbody></table><br />Quite a long digression as an introduction, but don’t worry, I will get to the point. <br /><br />In <a href="https://hridayartha.blogspot.com/2023/05/avant-linvention-du-ciel.html">old mythologies</a> preceding the classic ones, there was the earth and the female/male womb of the earth. The cycle of life consisted of life being generated on the earth from the womb and returning to the womb of the earth, which contained all the seeds of plants, animals and men, male and female seeds, without any identity. This cycle (<i>di-odos</i>) consists of the ascension (<i>an-odos</i>) of biological entities and their descent (<i>cath-odos</i>) back into the womb of the earth. The cycle of life. No heaven and hell, no good or evil, no gods and demons, etc. were needed for this process. This "superstructure" was minimalist. Men and women were born, procreated offspring with their biological seed, and returned into the womb. The “seed” of grandfathers was thought to be “reborn” into grandsons, and the “seed” of grandmothers into granddaughters. No individual identity was attached to these “seeds”. <br /><br />In my fertile imagination the thought of having to free oneself from an ever returning “identical seed”, or from this Cycle of life didn’t seem to occur then. Even less so the thought of having to help and guide others to “free” themselves too. As for thinking about a beginning and an end of a cycle, what would have been the point? <br /><br />With the invention of the third (tertiary) level "heaven", a better quality of “life” outside the Cycle of life, and of a "liberated" permanent individual seed, all the attention was directed towards a superstructure, and a new economy evolved around it. Simple life and survival on earth were henceforth in competition with a more glorious afterlife in heaven, at least for those believing in it. One could make efforts for this life, survival and/or comfort, or efforts with longer lasting effects (“investments”) for the afterlife (tib. <i>tshe phyi ma</i>). Celestial experts (hereafter <i>Celestines</i>) would explain how exactly to invest in the future, while making sacrifices in the present. <br /><br /><div>Since “Seeds” had become permanent and (like Google accounts) capable to keep records of all deeds, words and thoughts of the life of an individual, those who didn’t invest in their afterlife (hereafter <i>Earthlings</i>), would keep descending (<i>cath-odos</i>) back in the womb of the earth, after their death, and, from a Celestine point of view, the same “Seed” would be coming back (<i>an-odos</i>) on earth, as long as their afterlife needs were neglected. Since the Seeds had become individual and permanent, families could be divided into Celestine members caring for their afterlife, and Earthling members who didn’t, out of ignorance or sheer ill will. This entailed that some members of a family could end up in heaven, while others would return to the womb of the earth, henceforth called <a href="https://hridayartha.blogspot.com/2016/09/le-puits-de-loubli.html" target="_blank">Hell, Hades, etc</a>. A new cause of worry for the Celestines, who in order to help their unlucky Earthling brothers and sisters needed powerful means, which Celestine experts would gladly provide. <br /><br />Sure, the newly added third level, would be yet another source of anguish, but at the same time it provided all the means to get a certain peace of mind, provided by Celestine experts. Earthlings could be converted, even at the very last moment, or could be helped in other ways, through prayers and investments on their behalf, to alleviate their future fate (the Cycle of life), to avoid the return to the womb of the earth, and sometimes to get them a place in heaven, even despite themselves. <br /><br />These two afterlife destinations (womb of earth > earth, and heaven, “<i><a href="https://en.wikipedia.org/wiki/The_City_of_God" target="_blank">the two cities</a></i>”) are to be found in creeds and religions under all sorts of forms and names. The “<i>heavenly city</i>” is permanent and the “<i>earthly city</i>” is cyclic, and therefore a cause of permanent anguish. The heavenly reality is higher, the earthly reality lower. I mean open your eyes… heaven is above, and earth below. <br /><br />It’s common sense that acting in favour of, and investing in a higher and permanent reality is better than to do so in a lower one. Those who deny this are <a href="https://hridayartha.blogspot.com/2016/07/astika-et-nastika.html" target="_blank">Nihilists</a>, who don’t care for the third level. Nihilists, just like their Earthling ancestors living base lives, no better than plants and animals, in a two-leveled world myth cycle. In the three-leveled myth, as long as they are on the earth, and at least until their afterlife, all sprouted “Seeds” are subjected to two realities, the higher and the lower one, and will have to make do with both. <br /><br />Celestine rules may forbid killing, fornication, stealing, lying, etc., but whilst living on the earth, Celestine experts and their patrons may, in the performance of their duties, need to “seem to” break some Celestine rules, in order to act in the best interest of all, Celestines, Earthlings and Nihilists without distinction. Not only does Celestine realpolitik allow them to do so, it even rewards them for it. <br /><br />The legend of the Buddha learns us that the Buddha did not take Heaven and the gods as the witness of his Awakening, but the Earth (<i>bhūmisparśa-mudrā</i>). Perhaps he felt closer to the Earthling two-level system or more comfortable with it. You can touch and feel the earth.<br /><br />As a religion, Buddhism too has a Celestine (<i>paramārtha</i>) and an earthly (<i>saṃvṛti</i>) reality. Buddhism started off as a Śramaṇic movement of renunciates, who wanted to free themselves not only from the earthly reality, but also from certain essentialised elements of Celestine reality. The <i>nirvāṇa </i>thus obtained seems to have been, initially, not an annihilation of the “Seed”, but an <a href="https://mettarefuge.wordpress.com/2010/04/28/the-mind-like-fire-unbound-the-fire-metaphor-for-nirvana/">unbinding, extinction or “blowing out”</a>, although Buddhists never agreed on the subject. The Celestine reality made quite a spectacular comeback with mahāyāna and vajrayāna, and the former <i><a href="https://hridayartha.blogspot.com/2016/07/astika-et-nastika.html" target="_blank">nāstika </a></i>Buddhism was welcomed back as a peer among other three-level religions. <i>And there was much rejoicing</i>. <br /><br />Just like any other religion, Buddhism’s own survival has become its first priority, and any sacrifices made for its survival are necessary, and all efforts will be generously rewarded. Buddhism is not a violent religion as long as its interests remain untouched. Alliances with and protection by a Dhamarāja, a Theocrat, or if needed any secular, military and economic power is sought for, in order to guarantee its survival and development. Killing (and almost anything else) is allowed, provided it’s done “<i>with compassion</i>” and for “a good reason”, such as to destroy an enemy. Celestine reality overrules earthly reality, and the cycle of life will continue, until it ends by itself, or until competing Celestine realities finally rid us of it completely. “<i>Compassion</i>” in this context is not empathy, or altruism, but, in Buddhism, the simple conformity to the mahāyāna project of converting those to be converted to Celestine interests, in the long term, by various means, including through the <a href="https://khenposodargye.org/meditations/54-practice-four-enlightened-activities">four types of Tantric “<i>enlightened activity</i>”</a> (<i>caturkarman</i>). <br /><br />Many examples can be found in <a href="https://www.academia.edu/4001813/Buddhist_Warfare">Michael Jerryson’s </a><a href="https://www.academia.edu/4001813/Buddhist_Warfare"><i>Buddhist Warfare</i></a><a href="https://www.academia.edu/4001813/Buddhist_Warfare"> (2010)</a> of what may seem like Buddhist violence for those looking at it through earthly eyes. For Mahāyāna, anyone with power and wealth is a (potential) bodhisattva, entitled to “violence” for a good (Celestine) cause. <br /><br />In Chan Buddhism, the <a href="https://terebess.hu/zen/mesterek/ceas.pdf"><i>Jueguan lun</i></a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn1">[1]</a> similarly states that, if a murderous act is as perfectly spontaneous as an act of nature, it entails no responsibility:<br /><blockquote>"<i>Question: “In certain conditions, isn’t one allowed to kill a living being?”—Answer: “The fire in the bush burns the mountain; the hurricane breaks trees; the collapsing cliff crushes wild animals to death; the running mountain stream drowns the insects. If a man can make his mind similar [to these natural forces], then, meeting a man, he may kill him all the same.</i>" </blockquote>In a “heavenly” mindset, when in harmony with heaven, a man may kill another man, acting merely as a Celestine instrument, without any selfish reasons of himself. For the Fifth Dalai Lama, his Mongol protector Gushri Khan, a bodhisattva in disguise, was “entitled” to violence, because he was an ally and protector, and heaven smiled on his pro-Celestine activities. Another Dalai Lama, the Fourteenth, the Nobel Peace Prize 1989, “<i>abstained from condemning the U.S. invasions of Afghanistan and Iraq</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn2">[2]</a>, the U.S. being his ally and protector. He also may have thought that these invasions were in harmony with natural forces, the hand of God or Karma, and that it would not be wise to interfere. Anyway, anthropology (Freud, Girard, Lévy-Strauss, …) teaches us that <a href="https://hridayartha.blogspot.com/2023/12/pensee-paresseuse-recitation-et-langage.html" target="_blank">violence, or even murder (Freud), is found at the beginning of society</a>. The price to pay for leaving the “incomplete” two-leveled Earthling system. Can there be humanity (<i>jen</i>) without heaven (<i>tian</i>)? So, when societies and civilisations are murdering away, they are simply fighting for their own survival. Is violence for higher Celestine (<i>tian</i>) reasons perhaps the price to pay for “<i>humanity</i>” and “<i>compassion</i>”? Is that sort of “<i>compassion</i>” indeed higher than the empathy and compassion of Earthlings, that Chogyam Trungpa and his disciples call “<i>idiot compassion</i>”.<br /><blockquote>“<i>Chogyam Trungpa once said that you can actually kill someone with a sword and penetrating them with the blade is like making love to them. This expression of love and compassion is the same as holding the brother accountable. You can lovingly sink the blade of tough love into him and cut down his ego fixation on approval. If you remind him that his actions caused this result and you cannot offer him absolution. It comes from a place of pure love and compassion for the brother’s confusion. An intimate empathy can almost boil over in your heart as you say the words. But you know that telling the truth, when its hard is the right thing, not excusing your brother’s misconduct — no matter if it damages your family</i>.” Karma Tsering Paljor, <i><a href="https://medium.com/@david.berman30/idiot-compassion-is-not-a-buddhist-value-5c0e223fddca">Idiot Compassion is not a Buddhist Valu</a>e</i></blockquote>Bernard Faure rightly observes that Buddhist violence isn’t limited to warfare, but includes also “ militant syncretism”.<br /><blockquote>“[...] <i>rival doctrines were co-opted and integrated at a lower rank in a doctrinal classification (Ch. panjiao) that placed one’s own doctrine at the top. Needless to say, this kind of syncretism easily led to sectarianism</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn3">[3]</a>.”</blockquote>Metaphors for the conversion of local deities are associated with “sexual submission”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn4">[4]</a>.<br /><blockquote>“<i>An even cruder sexual symbolism is found in a variant of the myth of Maheśvara’s submission, in which Rudra (another form of iva) is literally<a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"> sodomized by his Buddhist nemesis, Hayagrīva</a> (a terrible form of the “compassionate” Avalokiteśvara)</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn5">[5]</a>”</blockquote>Bernard Faure mentions <a href="https://hridayartha.blogspot.com/2020/06/un-jeune-homme-radical-qui-sest-bonifie.html">asceticism as a form of violence</a> (<i>tapas</i>, fasting) against oneself, as long as one is not in compliance with heavenly prescriptions. Discrimination against women, yet at the same time putting women on a pedestal and using them as instruments to liberation, or to be <a href="https://hridayartha.blogspot.com/2021/01/lama-care-le-service-rend-libre.html">displayed as status objects (concubines)</a>. <a href="https://hridayartha.blogspot.com/2012/01/la-position-precaire-dune-moudra.html">Sexual abuse of <i>mudrās</i></a>, and of <a href="https://hridayartha.blogspot.com/2016/10/ni-ange-ni-bete.html">children in monasteries</a>. <a href="https://hridayartha.blogspot.com/2019/10/chasser-les-demons-qui-entravent-le.html">Violence used for the education</a> of young monks or in <a href="https://hridayartha.blogspot.com/2022/11/healing-dysfunctional-communities-in.html">Western Buddhist centers (OKC)</a>. <a href="https://hridayartha.blogspot.com/2019/08/navigating-between-cult-and-religion.html">Violence used by gurus/lamas</a> in “<a href="https://hridayartha.blogspot.com/2017/06/folle-sagesse.html"><i>crazy wisdom</i></a>”, “<a href="https://hridayartha.blogspot.com/2013/05/le-baton-ou-la-carotte-le-role-du-gourou.html"><i>smashing concepts</i></a>” and “<a href="https://hridayartha.blogspot.com/2017/10/un-gourou-pour-insulter-lego-ii.html"><i>insulting the ego</i></a>”. <br /><br />This is not to point at violence used in Tibetan Buddhism in Tibet, in the past, but at the violence still present today in Western settings, and still considered as a part of the transmission. Sogyal Lakar (1947-2019) considered himself a student of Jamyang Khyentse Chökyi Lodrö (1893 – 1959).<br /><blockquote>“<i>For three years, while his tutor was ill, Jamyang Khyentse worked hard to fetch water, gather firewood, look after him and so on. He had no help from anyone else, but did it all on his own. Later on, he would say this had been a supreme method for gathering merit and purifying his obscurations. He used to say, “I purified a little of my negative karma by really serving my teacher.” His teacher was very strict, and used to beat him whether there was good reason or not. Later in his life whenever he shaved his head you could see all the scars from the beatings. It was at the end of his thirteenth year that the tutor passed away</i>.” Orgyen Tobgyal Rinpoche, <a href="https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-lodro"><i>The Life of Jamyang Khyentse Chökyi Lodrö</i></a></blockquote><a href="https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-lodro"></a>Mary Finnigan and Rob Hogendoorn wrote about this in <i>Sex and Violence in Tibetan Buddhism.</i> <br /><blockquote>“[<i style="background-color: white; color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13.2px;">Jamyang Khyentse] </i><i>Chokyi Lodro was a tyrant who punished monks ten at a time. When a flogging was ordered, Rinpoche insisted on four or five hundred lashes and he always watched from the window of his residence when the punishment was delivered.</i></blockquote><blockquote><i>For some people, being hit on the head is alleged to be a healing method; Chokyi Lodro once knocked a lama nearly unconscious because his blood was said to be toxic. The beating allegedly induced a complete recovery. Orgyen Topgyal even alludes to the possibility that he may have assaulted his young wife. “I haven’t heard that Rinpoche ever hit her, but people tend not to talk about such things".</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn6">[6]</a>.</blockquote>The day after Sogyal Lakar, Chokyi Lodro’s disciple, lost his temper and <a href="https://www.smh.com.au/lifestyle/sogyal-rinpoche-and-the-abuse-accusations-rocking-the-buddhist-world-20171115-gzm7ra.html" target="_blank">hit a nun in her stomach in front of a large audience</a>, he declared this was part of “<i>his method</i>”.<br /><blockquote>"<i>The next day, one of the Rigpa hierarchy addressed the doubters. Sogyal, he said, was upset that people should be questioning his methods. If people didn’t understand what had actually happened, then they probably weren’t ready for the promised higher-level teachings, and Sogyal would not teach again during the retreat</i>." The Telegraph, <a href="https://www.telegraph.co.uk/men/thinking-man/sexual-assaults-violent-rages-inside-dark-world-buddhist-teacher/">Sexual assaults and violent rages... Inside the dark world of Buddhist teacher Sogyal Rinpoche</a>, Mick Brown, 21/09/2017 </blockquote>The Tibetan term for what we see translated as “<i>disciplining</i>”, “<i>converting</i>”, “<i>taming</i>”, “<i>breaking in</i>”, “<i>subjugating</i>” is <i>btul ba</i> or <i>dul ba</i>, in Sanskrit <i>vinayati</i> and <i>damya</i>. In the <i><a href="https://www.wisdomlib.org/buddhism/book/maha-prajnaparamita-sastra" target="_blank">Mahā-prajñāpāramitā-śastra</a></i> (<a href="https://www.wisdomlib.org/buddhism/book/maha-prajnaparamita-sastra/d/doc225025.html">The treatise on the great virtue of wisdom</a>), attributed to Nāgārjuna, the Buddha is called “<i>puruṣa-damya-sārathi</i>”, “‘<i>Leader of the caravan of <b>men</b> to be converted</i>”.<br /><blockquote>“<i>The doctrine of the Buddha is a chariot, <a href="https://hridayartha.blogspot.com/2019/10/chasser-les-demons-qui-entravent-le.html">the disciples are the horses</a>,<br />The true dharmas are the merchandise, the Buddha is the leader.<br />When the horses stray from the path and wander from the way,<br />The Buddha corrects them and controls them</i>.” <a href="https://www.wisdomlib.org/buddhism/book/maha-prajnaparamita-sastra/d/doc225025.html">MPS</a></blockquote>If you wonder why “<i>the caravan of <b>men</b></i>”, MPS anticipated you’d wonder about this, and provides an answer:<br /><blockquote>“<i>Question. – The Buddha converts (vinayati) women (strī) also and makes them fond of the Path. Why is it a question of men only [in the name puruṣadamyasārathi]?<br />Answer. – Because men are noble whereas women are lowly, because <a href="https://hridayartha.blogspot.com/2018/01/etre-etre-determinable-et-ne-pas-etre.html" target="_blank">the woman follows the man</a> and because the man [alone] is master of his actions</i>."</blockquote>A good disciple is a meek (<i>dul ba</i>) disciple, or as Chogyam Trungpa would put it:<br /><blockquote> “<i>Well, don’t be amazed to find that actually the whole teaching is simply emptiness and meekness</i>.” Trungpa in conversation with Allen Ginsberg<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn7">[7]</a>.</blockquote>In Tibetan Buddhism, including as taught and practiced in the West, students are required to practice the “<i>Four Foundations of Buddhist Practice</i>” (<i>sngon 'gro</i>), the last one is specifically called “<i>Guru-Yoga</i>” (<i>bla ma’i rnal ‘byor</i>), but even the first one presents a Refuge tree with the specific lamas of a specific lineage, and the lama is the center of all four practices. One of the books still used as an explanation of these practices, including in the West, is Jamgon Kongtrul’s <i>The Torch of Certainty</i>, Shambhala Publications Inc.<br /><blockquote>“<i>Failure to appreciate the guru's kindness reveals lack of esteem for the Dharma. If you lack such esteem, all your Dharma practice will be futile and will net you no positive qualities no matter how hard you try. If, due to this lack of esteem, you take the arrogant view that it is impossible for the guru to acquire positive qualities, or you take the diffident view that it is impossible for the rest of us to do so, you are meditating with a perverted attitude. Since you have fallen into the first transgression, all your previously accumulated merit is swept away ! Re- spect for the guru and the Dharma will arise of their own accord if you appreciate the guru's kindness. All positive qualities will then be yours spontaneously, with no effort on your part.</i>” <br /><br />“<i>Buddhajñānapāda's faithless perception caused him to see Manjushri as a married monk with children. This perception obstructed his attainment of supreme siddhi. Similarly, your own mental attitude causes you to see faults in the guru. How can a Buddha have faults? Whatever he does, let him do it! Even if you see your guru having sexual relations, telling lies and so on, calmly meditate as follows: "These are my guru's unsurpassed skillful methods of training disciples. Through these methods he has brought many sentient beings to spiritual maturity and liberation. This is a hundred, a thousand times more wonderful than preserving a pure moral code! This is not deception or hypocrisy but the highest mode of conduct!" In particular, when he scolds you, think: "He is destroying my bad deeds!" When he hits you, think: "He is chasing away the demons who obstruct (my spiritual progress]!" · Above all, consider the fact that your guru loves you like a father loves his son. His friendship is always sincere. He is very kind. If he seems displeased or indifferent toward you, think that this is the retribution which will remove your remaining karmic obscurations. Try to please the guru by serving him in all ways possible. In brief, do not find fault with the guru</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftn8">[8]</a>”</blockquote>This will lead to the Perfection of Meekness and the attainment of supreme <i>siddhi</i>. Once a guru yourself, you will require the same of your own “manly” students. As for the other ones, “<i>make them fond of the Path</i>”. <br /><br /><div style="text-align: center;">***</div></div><div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref1">[1]</a> “<i>Jueguan lun</i>,” in Suzuki Daisetsu Zensh, Vol. 2, ed. D. T. Suzuki (Tokyo: Iwanami shoten, 1980 [1968]) (94a1–5). Quoted by Bernard Faure, <i>Afterthoughts</i> in <a href="https://www.academia.edu/4001813/Buddhist_Warfare">Michael Jerryson’s </a><a href="https://www.academia.edu/4001813/Buddhist_Warfare"><i>Buddhist Warfare</i></a><a href="https://www.academia.edu/4001813/Buddhist_Warfare"> (2010</a>.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref2">[2]</a> Ibid. Bernard Faure<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref3">[3]</a> Ibid. Bernard Faure <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref4">[4]</a> See my French language blog “<a href="https://hridayartha.blogspot.com/2014/02/le-phallus-qui-soumet-la-nature-et-la.html"><i>Le phallus qui soumet la nature et la femme</i></a>” 01/02/2014<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref5">[5]</a> Ibid. Bernard Faure<br />Also see my blog <a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html"><i>La promotion fulgurante de l’ambitieux yaksha Vajrapāṇi</i></a> 20/11/2011<br /><br />“<i>Le Dict de Padma contient un exemple de conversion particulière. Les 24 territoires (S. pīṭha) sont contrôlés par les dieux et démons (S. vighna) sous les ordres de Rudra en faisant souffrir les habitants. Rudra, résidant à Pretapuri, doit être converti pour que la doctrine bouddhique puisse se répandre. Evidemment, Vajrapāṇi sera de la partie. Ce sont Hayagrīva et Vajravārāhi, le cheval et le sanglier, qui sont chargés de cette mission par la congrégation de bouddhas. Hayagrīva pénètre par la "porte du bas" de Rudra, jusqu’à ce que sa tête de cheval sorte par le sommet de la tête de Rudra. Les bras et les jambes de Rudra s’étendent. Vajravārāhi pénètre par le bhaga (vagin) de sa compagne (Umā[7]), et sa tête de sanglier sort du sommet de la tête de la compagne. L’union (T. zhal sbyar) de "Cheval" (Hayagrīva) et de "Cochon" (Vajravārāhi) donne naissance à une manifestation de Vajrapāṇi portant le nom Bhurkumkuta (T. rta phag zhal sbyar dme ba brtsegs pa[8] bskrun [9]). Le culte de Vajravārāhi (Kubjikā) est cependant apparu après l'époque du roi Khri srong lde btsan</i>.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref6">[6]</a> Finnigan, Mary and Hogendoorn, Rob. (2019). <i>Sex and Violence in Tibetan Buddhism, The rise and Fall of Sogyal Rinpoche</i>, Jorvik Press, p. 25 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref7">[7]</a> <i>When the Party’s Over</i>, interview avec Allen Ginsberg in Boulder Monthly, mars 1979.<br /> “ He said, well, the problem with Merwin — this was several years ago — he said, Merwin’s problem was vanity. He said, I wanted to deal with him by opening myself up to him completely, by putting aside all barriers. “It was a gamble.” he said. So I said, was it a mistake? He said, “Nope.” So then I thought, if it was a gamble that didn’t work, why wasn’t it a mistake? Well, now all the students have to think about it —so it serves as an example, and a terror. But then I said, “What if the outside world hears about this, won’t there be a big scandal?” And Trungpa said, “Well, don’t be amazed to find that actually the whole teaching is simply emptiness and meekness.” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Buddhism%20and%20Violence_%20The%20Perfection%20of%20Meekness.docx#_ftnref8">[8]</a> Jamgon Kongtrul. (1977). <i>Torch of Certainty</i>, translated by Judith Hanson, Foreword by Chogyam Trungpa.<div style="mso-element: footnote-list;"><div id="ftn8" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-49034513454312315072023-12-05T07:30:00.000-08:002023-12-05T10:12:34.873-08:00Pensée paresseuse, récitation et langage totalitaire<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhD5FJCwYGb06kv2suD23GwLnYsgpfEX2EHKLJgBNdTL2HmcFsgvA9_rW5FkDP5jgOUCMNYNb4nRUHJIk6agPaUo8NAjSc6mRfwvLG80eX-ThEH6NdbO62FqIjaqDL6UpJeCphzgROU5v1I_BpazGMtCygUk6A1lm7zCZnZG5HrGc4gQwBxl9AAAlFQWEs/s1265/Psycholie%20du%20mal%20Cyrulnik%20Midal.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="754" data-original-width="1265" height="382" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhD5FJCwYGb06kv2suD23GwLnYsgpfEX2EHKLJgBNdTL2HmcFsgvA9_rW5FkDP5jgOUCMNYNb4nRUHJIk6agPaUo8NAjSc6mRfwvLG80eX-ThEH6NdbO62FqIjaqDL6UpJeCphzgROU5v1I_BpazGMtCygUk6A1lm7zCZnZG5HrGc4gQwBxl9AAAlFQWEs/w640-h382/Psycholie%20du%20mal%20Cyrulnik%20Midal.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Dialogue de Boris Cyrulnik et Fabrice Midal sur la Psychologie du mal (<a href="https://youtu.be/x8bhCzuV58M?si=RClmU_zzbch2uP1R" target="_blank">YouTube</a>)</span></td></tr></tbody></table><br /><div><blockquote>"<i>Si j’ai un livre pour me tenir lieu d’entendement, un directeur pour ma conscience, un médecin pour mon régime… je n’ai pas besoin de me fatiguer moi-même. Je n’ai pas besoin de penser, pourvu que je puisse payer; d’autres se chargeront à ma place de ce travail fastidieux</i>." Emmanuel Kant, <a href="https://apprendrelaphilosophie.com/emmanuel-kant-quest-ce-que-les-lumieres/" target="_blank">Qu'est-ce que les Lumières ?</a> 1784.</blockquote></div><div>Boris Cyrulnik est un neuropsychiatre et éthologue français, qui utilise des concepts clés tels que la "pensée paresseuse", la "récitation" et le "langage totalitaire", qui peuvent être le résultat d’un refus de l’altérité, et d’une attitude “totalitaire”.<br /><br />Une pensée totalitaire est<div><div><blockquote>“<i>une pensée totalement explicative qui ne laisse pas la possibilité d'inventer d'autres pensées. C'est une excellente stratégie de prise de pouvoir qui empêche le plaisir de penser, mais donne les bénéfices de la récitation partagée. Ce sont des pensées simples et linéaires qui semblent vraies et incontestables. Ces raisonnements sont très convaincants. Ils sont souvent étayés de 'preuves', de démonstrations scientifiques, de données statistiques. Cependant, ces mono-explications ont un effet dévastateur. Elles sont totalitaires. Elles paraissent pour vraies et uniques, parce qu’elles sont logiques</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/pens%C3%A9e%20paresseuse_,%20_r%C3%A9citation_%20et%20_langage%20totalitaire_.docx#_ftn1">[1]</a>.” </blockquote>La “pensée paresseuse” est au fond un manque de pensée, l’utilisation de “prêt-à-penser”, de généralisations hâtives, de stéréotypes, de slogans, d' “éléments de langage”, sans remise en question, sans pensée critique, et sans exploration intellectuelle. Quand ces pensées sont répétées sous forme de slogans, elles deviennent de la “<i>récitation</i>”. Leur répétition incessante empêche la réflexion, et permet en outre d’identifier les bons et les mauvais sujets de la pensée dominante, et ainsi de resserrer les rangs. <br /><br />La simplification excessive, la résistance à la complexité, et le manque de réflexion critique peuvent conduire à des croyances sans fondement. Dans un groupe, elles peuvent contribuer à la polarisation et à des conflits interpersonnels. Quand le “pensée paresseuse” devient comme une doctrine rigide, qui rejette l’altérité et les remises en question, elle peut installer parmi ses membres une vision simpliste et stéréotypée du monde, ce qui pourrait même conduire à l’isolation sociale. Les groupes où règnent une “pensée paresseuse”, voire une “pensée unique” et sa “récitation”, peuvent être facilement manipulés par leurs chefs, surtout si ces derniers ne sont pas sous le contrôle d’une instance supérieure, et entretiennent des relations privilégiées avec chacun des membres, dont ils pourraient être le directeur de conscience, <a href="https://hridayartha.blogspot.com/2021/10/sur-le-genie-de-trungpa-et-ses-fideles.html" target="_blank">voire davantage</a>… Dans un tel groupe, les dérives totalitaires sont inévitables, surtout s’ils ont pour objet de créer une “<a href="https://hridayartha.blogspot.com/2021/01/lama-care-le-service-rend-libre.html">société éveillée</a>” selon leurs propres principes, au sein de la société dont ils sont tous issus et dont ils font tous partie, et parfois contre les principes mêmes de la société mère, p.e. un royaume théocratique dans une république démocratique. <br /><br />Dans le cadre de la promotion de son dernier livre, où ces thématiques étaient abordées, Boris Cyrulnik a passé un entretien intéressant avec Fabrice Midal, l’auteur de l’hagiographie <a href="https://hridayartha.blogspot.com/2018/08/insulter-lego-en-torturant-des-animaux.html" target="_blank">Trungpa, L’homme qui a introduit le bouddhisme en Occident</a>. Quelques extraits.</div><div><br />1:53 <i>Depuis mon enfance je suis fasciné, et encore plus maintenant fasciné, parce que la plupart des gens qui sont tentés par l'aventure du mal n'ont pas conscience du mal. Ils ont même conscience d'une sorte de morale. Ils commettent des crimes énormes même au nom de d'une morale, que je propose d'appeler la “morale perverse”, c'est-à-dire que c'est au nom d'une représentation totalitaire qu'ils ont du monde</i>. <br /><br /> 4:13 <i>Le monde humain est créé dès l'instant, où l’on entre dans le monde de l'artifice et surtout dans le monde de la verbalité. Et là, on crée le monde humain pour ce que ce monde a de merveilleux, la poésie, la spiritualité, l'art, toutes les formes d'art. Et ce qu'elle a d'horrible, c'est-à-dire une représentation délirante, coupée de la réalité. Dé-lira, <b>dé</b>-, privatif, <b>lira</b>, coupé de la réalité, du sillon sur la terre, [et cependant] logique... Je propose l'expression de “délire logique”. Ces gens qui délirent ne sont ni psychotiques, ni même plus névrotiques que moi, et pourtant ils déliren</i>t. <br /><br />14:08 <i>[En vivant] dans un stéréotype verbal, le stéréotype donne l'apparence, l'illusion d'une pensée mais ce n'est pas une pensée, c'est une “récitation”, et le “langage totalitaire” est très doué pour faire des slogans qui arrêtent la pensée dans un slogan. On n’a plus besoin de penser. C'est le confort dans la servitude qui séduit énormément de monde. Plus besoin de faire l'effort de penser. </i><br /><br />21:44 <i>Il y a une une ontogenèse, c'est-à-dire un développement continu sous l'effet des pressions du milieu. Les pressions ne sont pas les mêmes selon les stades du développement. Les garçons, plus aptes que les filles à frapper, mordre, pousser, sont récupérés par absolument toutes les cultures, pour leur apprendre les métiers de la guerre. Toutes les cultures, toutes les frontières sont le résultat de guerres. S'il y a une cartographie des croyances religieuses, c'est parce qu'il y a eu des guerres de religion. Si on parle français en France, c'est parce que la République a interdit le breton, le basque et d'autres langues. C'est par la violence, ce n’est plus de l'agressivité, c'est la violence. C'est par la violence que la société se construit</i>. <br /><br />24:11 <i>Les garçons sont héroïsés, parce que héroïser un garçon, c'est la preuve de la difficulté du groupe social. Quand un groupe a besoin de héros, c'est que le groupe est en difficulté. Quand un groupe est en paix, il n’a pas besoin de héros</i>.<br /><br /> 24:32 <i>Si un groupe social a besoin de héros, c'est qu’il y a un malaise social, et que le héros est encouragé au sacrifice : <a href="https://hridayartha.blogspot.com/2023/11/strong-young-men-wanted-disturbing.html" target="_blank">tuer les autres, ou se faire tuer, pour sauver le groupe</a>, ou pour sauver l'estime du groupe. Donc, c'est un mauvais signe quand on a besoin que les hommes soient sacrifiés, héroïsés, et bien sûr, la plupart du temps ils sont oubliés très rapidement, après leur mort, alors qu'on promet qu'ils vont être des martyres inoubliables</i>. <br /><br />53:17 [sur la pensée totalitaire] <i>Il n’y a qu'une seule pensée, il n’y a que des slogans. Ce n'est pas une pensée, c'est un slogan, une illusion de pensée. Je récite comme le chef, le chef ne se trompe jamais, donc je ne me trompe pas. C’est vraiment le triomphe de la pensée paresseuse</i>. <br /><br /> 59:26 <i>On se soumet à un langage totalitaire, c'est-à-dire un langage sans altérité. </i><br /><br /><br />Une autre forme d’appauvrissement de la pensée est la pensée symbolique, très présente dans la pensée religieuse. Extrait de mon blog <a href="https://hridayartha.blogspot.com/2019/12/de-numerologie-et-de-gnosticisme-aryen.html"><i>De numérologie et de gnosticisme aryen</i></a> 09/12/2019. <br /><br />Johan Huizinga, l’auteur de <i>Déclin/Automne du Moyen-Âge</i>, écrit dans le chapitre XV <i>Le symbolisme à son déclin</i>, comment une société en déclin s’accroche à son symbolisme en multipliant l’usage des symboles. Devenus vides, ceux-ci n’ont plus de puissance, et l’on pense qu’en les multipliant, leur nombre compensera leur manque de puissance. Mauvais calcul, cela deviendra au contraire un facteur qui accélère le déclin, parce que le manque de puissance des symboles deviendra de plus en plus évident.<br /><blockquote>“<i>Du point de vue causal, le symbolisme se présente comme une espèce de court-circuit de la pensée. Au lieu de chercher le rapport de deux choses en suivant les détours cachés de leurs relations causales, la pensée, faisant un bond, le découvre, tout à coup, non comme une connexion de cause ou d'effet, mais comme une connexion de signification et de finalité. Un rapport de ce genre pourra s'imposer dès que deux choses auront en commun une qualité essentielle qu'on peut rapporter à une valeur générale. Ou, pour employer la terminologie de la psychologie expérimentale : toute association basée sur une similitude quelconque peut déterminer immédiatement l'idée d'une connexion essentielle et mystique. Fonction mentale assez pauvre, si l'on en restait là</i>.” (Huizinga) </blockquote>Le “court-circuit de la pensée” se traduit notamment dans la loi de correspondance basée sur la sympathie universelle. L’utilisation des correspondances par le nombre est très populaire. Les religions qui, par souci de rester traditionnelles, ont souvent conservé des arguments “Scientifiques” (numérologiques, etc.) très anciennes, comportant toujours de nombreuses correspondances de nombres.<br /><blockquote> “<i> L'assimilation ne repose souvent que sur une égalité de nombre. Une perspective immense de dépendances d'idées s'ouvre de ce fait, mais ce ne sont que des exercices d'arithmétique. Ainsi, les douze mois signifieront les apôtres; les quatre saisons, les évangélistes ; l'année, le Christ. Il se forme tout un agglomérat de systèmes de sept. Aux sept vertus correspondent les sept prières du Pater, les sept dons du Saint-Esprit, les sept béatitudes et les sept psaumes de la pénitence. Tous ces groupes de sept sont en rapport avec les sept moments de la Passion et les sept sacrements. Chacun d'eux s'oppose aux sept péchés capitaux qui sont représentés par sept animaux et suivis par sept maladies</i>.” (Huizinga) </blockquote><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/pens%C3%A9e%20paresseuse_,%20_r%C3%A9citation_%20et%20_langage%20totalitaire_.docx#_ftnref1">[1]</a> <a href="https://www.couplesfamilles.be/index.php?option=com_content&view=article&id=378:les-dangers-des-pensees-totalitaires&catid=6&Itemid=108">Les dangers des pensées totalitaires</a>, site Couples et familles, Analyse rédigée au départ de la conférence « La pensée totalitaire » de Boris Cyrulnik lors du séminaire du Centre de Ressource Educative pour l’Action Sociale, le mercredi 26 février 2014.<div><div style="mso-element: footnote-list;"><div id="ftn1" style="mso-element: footnote;">
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</div></div></div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-33544629389683836232023-11-25T07:32:00.000-08:002023-11-25T23:18:14.364-08:00The Buddha's question that Saccaka could not refuse to answer<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXS9xscObPNPmUqIi_EC1pqI1AIZeUjjKF4vGI4Ke8J6CYGV-bdpynf_ZHeNjFJcuZQQHUGYZ83ArvUHdy3snmPuhcQybZwEU-x7AKAl8XcpoUUUnM9jcwadwsuLTwXjvaYS32QeEGBbdwhGic1eVDPKAFEvznClnXRWS83OYD9gagLpdXp2agm_arRPg/s869/800px-Buddha-Vajrapani-Herakles.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="869" data-original-width="800" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXS9xscObPNPmUqIi_EC1pqI1AIZeUjjKF4vGI4Ke8J6CYGV-bdpynf_ZHeNjFJcuZQQHUGYZ83ArvUHdy3snmPuhcQybZwEU-x7AKAl8XcpoUUUnM9jcwadwsuLTwXjvaYS32QeEGBbdwhGic1eVDPKAFEvznClnXRWS83OYD9gagLpdXp2agm_arRPg/w590-h640/800px-Buddha-Vajrapani-Herakles.jpeg" width="590" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Buddha performing a miracle before ascetics, converting them. Kushan period, 2ndC-3rdC, <a href="https://fr.wikipedia.org/wiki/Vajrapani#/media/Fichier:Buddha-Vajrapani-Herakles.JPG" target="_blank">British Museum</a><br />On the Buddha's left, Vajrapāṇi/Heracles, the "Gandhara Zeus"<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn1" style="text-align: start;">[1]</a> </span></td></tr></tbody></table><br />In the <i>Āryasatyaka-parivarta</i> (see previous blog <a href="https://hridayartha.blogspot.com/2023/11/a-buddhist-view-on-warfare.html" target="_blank">A Buddhist view on warfare?</a>), Satyavādin (“<i>truth-speaking</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn2">[2]</a>), a non-Buddhist nirgranthaputra, comes with many other nirgranthas to the kingdom of King Caṇḍrapradyota. Satyavādin teaches Dharma the king and his retinue. The <i>Āryasatyaka-parivarta/</i><i>Ārya-Bodhisattva-gocara-upāyaviṣaya-vikurvaṇa-nirdeśa Sūtra</i> is a Mahāyāna sūtra and a development (“<a href="https://hridayartha.blogspot.com/2022/05/le-bodhisattvayana.html">sutrafication</a>”) from a small part of earlier Pāli suttas<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn3">[3]</a>. Technically, in the Mahāyāna sūtra it’s Satyavādin who gives the advice to the king (rājavṛta/rgyal po'i tshul, a minor topic in Pāli sutta MN 35). Some extracts from <i>The Range of the Bodhisattva: A Mahāyāna Sūtra</i>. Trans. Lozang Jamspal. New York: American Institute of Buddhist Studies, 2011, ISBN 978-1935011071<br /><blockquote>“<i> Satyavādin considers how a ruler who becomes wicked should correct himself. A righteous ruler should protect beings by not burning or ruining their surroundings; a righteous ruler should protect local deities; how these deities may cause crop failures, etc., if there are wicked people such as householders who are disrespectful to elders, or who do not share with their families and workers, or who disrespect monks, priests, and others due homage. He states again that a ruler should not kill, cut off limbs, or destroy the sense organs of wicked people, but rather should tie them up or imprison them so that they may become good. Satyavādin also comments upon how a ruler should oversee stockpiles of food; the nature of taxes and who should pay them; and the ten perfect aspects of royal virtue and their characteristics. </i><br /><br /><i>Satyavādin then describes the ways in which a righteous ruler should deal with war: the ways of preventing it by settling disputes skillfully; the ruler's aims if war is unavoidable; the ways to conduct a war; and the ways that heedfulness and compassion can mitigate the retribution one would suffer from inflicting suffering and death upon others. He enumerates the righteous ruler's eight correct conceptions of his people and the results of righteous rule-proper rainfall, good harvests, lack of famine, etc. Finally, six verses summarize the most important attitudes and the most important aspects of conduct of a righteous ruler</i>.” </blockquote>Satyavādin lists all the faults he finds with kings and princes, whose names he mentions. The king asks him if he knows Gautama, and Satyavādin answers by describing all the virtues of the Buddha. The king then asked to come and visit the Buddha with him, and Satyavādin accepted and turned out to be a high rank bodhisattva who was actually already a Buddha, and the Buddha prophesied his future Buddhaship in the Mahāyāna sūtra. <br /><br />But in the Pāli <i>Cūḷasaccaka sutta</i> (<a href="https://suttacentral.net/mn35/en/horner?lang=en&reference=none&highlight=false"><i>The Shorter Discourse With Saccaka</i></a>), Saccaka is a proud debater who wants to take on the Buddha<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn4">[4]</a>. He provokes, insults (he insuates the Budhha is "fat", "<a href="https://suttacentral.net/mn36/en/horner?lang=en&reference=none&highlight=false" target="_blank">the revered Gotama is both developed as to body and developed as to mind</a>”) and taunts the Buddha by claiming that the five aggregates (<i>kandhas</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn5">[5]</a>) are the self, whereas the Buddha claims they are not the self. The Buddha answers by comparing the power of a king over his territory and Saccaka's alledged power over his aggregates:<br /><blockquote>“<i>Well then, Aggivessana, I will question you in return about this matter. You may answer me as you please. What do you think about this, Aggivessana? Would a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā, have power in his own territory to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished?</i>” <br /><br />“<i>Good Gotama, a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā, would have power in his own territory to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished. Why, good Gotama, even among these companies and groups, namely of the Vajjis and Mallas, there exists the power in their own territories to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished. How much more then, a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā? He would have the power, good Gotama, and he deserves to have the power.</i>” <br /><br />“<i>What do you think about this, Aggivessana? When you speak thus: ‘Material shape is my self,’ have you power over this material shape of yours (and can say), ‘Let my material shape be thus”, ‘Let my material shape be not thus’?” When this had been said, Saccaka, the son of Jains, became silent</i>.” </blockquote>Just like the kings have power (life and death) over their subjects in their territory, does Saccaka have power over his aggregates? The Buddha asks a second time and Saccaka remains silent. Then he asks a third time (<a href="https://hridayartha.blogspot.com/2012/11/une-offre-que-le-bouddha-ne-pouvait-pas.html" target="_blank">making him an offer he couldn't refuse</a>...)<br /><blockquote>“<i>Then the Lord spoke thus to Saccaka, the son of Jains: “Answer now, Aggivessana, now is not the time for you to become silent. Whoever, Aggivessana, on being asked a legitimate question up to the third time by the Tathāgata does not answer, verily his skull splits into seven pieces</i>.”</blockquote>And Saccaka concedes, “<i>This is not so, good Gotama</i>.” But was it under the threat by the Buddha, repeated by a “<i>Thunderbolt-bearer yakkha</i>” (Vajrapāṇi) that suddenly appeared on the scene, only to be seen by the Buddha and Saccaka<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftn6">[6]</a>? <br /><br />Another question is whether this was just a “<i>Thunderbolt-bearer yakkha</i>”, or the seed of what was to become <i>yakkha/yakṣa</i> Vajrapāṇi, who later became <a href="https://hridayartha.blogspot.com/2011/11/la-promotion-fulgurante-de-lambitieux.html">the general of the yakṣa armies, the guardian of the Tantric scriptures and even Vajradhara</a> (“<i>the Gāndhāra Zeus</i>”) …<div><br /></div><div><a href="https://buddha-l.org/archives/index.html?ha_id=15265" target="_blank">This discussion</a> actually already took place (in 2010) on <a href="https://www.dayamati.org/history.html" target="_blank">Buddha-L,</a> among Dan Lusthaus, Lance Cousins and others, and I am standing on the shoulders of giants. <br /><br /><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref1">[1]</a> Comment below the photo explaining the scene.<br /><br />"<i>Panel showing the Buddha performing a miracle before ascetics. Kushan period, 2ndC-3rdC. Schist, H. 29,5 cm. (complete, here: partial view). « On the Buddha's left, Vajrapāṇi, with long, bearded face, modelled planes of musculature, genitals, a long draped overgarment from his left shoulder passing across the legs, holds a faceted vajra with rounded ends in his left hand and raises a fly-whisk like a torch in the right. » (Museum Collection on line) : This is a detail of a frieze regarding the conversion of three brothers to Buddhism. It is cropped to focus on the Buddha flanked by a figure of his guardian, Vajrapāṇi. [1] In this image, Vajrapani is depicted in a more classically Grecian style than the surrounding figures, indicative of his cross-cultural status. Vajrapani is usually syncretized with Hercules,[2] but is also sometimes syncretized with Zeus. [3] (This particular piece could be understood either way) In one hand Vajrapani carries a vajra (usually syncretized with Zeus' lightening and/or Hercules' sacred club) and in the other he brandishes a chamara, which is a fly-wisk symbolic of the sovereignty of the Buddha. [4] References "On the Buddha's left, Vajrapāṇi, with long, bearded face, modelled planes of musculature, genitals, a long draped overgarment from his left shoulder passing across the legs, holds a faceted vajra with rounded ends in his left hand and raises a fly-whisk like a torch in the right." Panel #1961,0218.1. British Museum.[1] "Heracles became Vajrapani, guardian of Sakyamuni. There is a wealth of material and studies on the subject... to explain how Heracles went from being a purely classical Greek figure to being a guardian god in the Buddhist pantheon." HSING, I-TIEN, and WILLIAM G. CROWELL. “Heracles in the East: The Diffusion and Transformation of His Image in the Arts of Central Asia, India, and Medieval China.” Asia Major, vol. 18, no. 2, 2005, pp. 103–154. JSTOR, [www.jstor.org/stable/41649907] "In the art of Gandhara Zeus became the inseparable companion of the Buddha as Vajrapani." in Freedom, Progress, and Society, by K. Satchidananda Murty p.97 The Handbook of Tibetan Buddhist Symbols p.177</i>"<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref2">[2]</a> “<i>The name has been deliberately altered. The usual Sanskrit form of Saccaka's name (e.g. in the Dīrghāgama) is Sātyaki. And, incidentally, -putra in this kind of context doesn't mean 'son'; it means something like 'community member'. So a nigaṇṭhaputta is a 'member of the Jain monastic community' “ </i><a href="https://buddha-l.org/archives/index.html?ha_id=15270">Lance Cousins in a message posted on Buddha-L</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref3">[3]</a> Majjhima Nikaya suttas 35 and 36, the The Shorter Discourse With Saccaka (Cūḷasaccaka sutta 35) and The Greater Discourse to Saccaka (Mahāsaccakasutta 36). <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref4">[4]</a> “<i>Now at that time at least five hundred Licchavis were gathered together in the conference hall on some business or other. Then Saccaka, the son of Jains, approached those Licchavis; having approached, he spoke thus to those Licchavis: “Let the good Licchavis come forward, let the good Licchavis come forward. Today there will be conversation between me and the recluse Gotama. If the recluse Gotama takes up his stand against me, as one of his well-known disciples, the monk Assaji, has taken up his stand against me, even as a powerful man, having taken hold of the fleece of a long-fleeced ram, might tug it towards him, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful distiller of spirituous liquor, having sunk his crate for spirituous liquor in a deep pool of water, taking it by a corner would tug it forwards, would tug it backwards, would tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful drunkard of abandoned life, having taken hold of a hair-sieve at the corner, would shake it upwards, would shake it downwards, would toss it about, even so will I, speech by speech, shake the recluse Gotama upwards, shake him downwards, toss him about. And even as a full-grown elephant, sixty years old, having plunged into a deep tank, plays at the game called the ‘merry washing,’ even so, methinks, will I play the game of ‘merry washing’ with the recluse Gotama. Let the good Licchavis come forward, let the good Licchavis come forward; today there will be conversation between me and the recluse Gotama</i>.” <a href="https://suttacentral.net/mn35/en/horner?lang=en&reference=none&highlight=false">Translation by I.B. Horner</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref5">[5]</a> i.e. material shape, feeling, perception, habitual tendencies, and consciousness. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Thunderbolt-bearer%20yakkha%E2%80%9D.docx#_ftnref6">[6]</a> “<i>Now at that time the yakkha Thunderbolt-bearer, taking his iron thunderbolt which was aglow, ablaze, on fire, came to stand above the ground over Saccaka, the son of Jains, and said: “If this Saccaka, the son of Jains, does not answer when he is asked a legitimate question up to the third time by the Lord, verily I will make his skull split into seven pieces.” And only the Lord saw this yakkha Thunderbolt-bearer, and (Ed: ‘above’ rather than ‘and’) Saccaka, the son of Jains</i>.<br /><br /><i>Then Saccaka, the son of Jains, afraid, agitated, his hair standing on end, seeking protection with the Lord, seeking shelter with the Lord, seeking refuge with the Lord, spoke thus to the Lord: “Let the revered Gotama ask me, I will answer.</i>” <br /><br />“<i>What do you think about this, Aggivessana? When you speak thus: ‘Material shape is my self,’ have you power over this material shape of yours (and can say), ‘Let my material shape be thus”, ‘Let my material shape be not thus’?</i>” <br /><br />“<i>This is not so, good Gotama</i>.” <br /><br /> <div style="mso-element: footnote-list;"><div id="ftn6" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-87909711050665020432023-11-25T01:21:00.000-08:002023-11-25T03:34:18.153-08:00A Buddhist view on warfare?<p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIVvm6Cd1Yf3yZgAI7RPYCPljj5sl2YimwkOcW-TZVAq4R4G8x6XqaPIM91F2FZig-pJ-faAsKMlobk2WoORP7QUEcGoTW6Kj5xd57EA96Led3fVAqY3fBDqznr-hXJD5MCuaOPXQ0tIRnC7y0vC-fcoO_cPPEsgBOVnG0eXil8aGcvEPcnq-6xH8Meis/s1724/Prince_Siddhattha_is_shown_travelling_t_Wellcome_L0026534.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1103" data-original-width="1724" height="410" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIVvm6Cd1Yf3yZgAI7RPYCPljj5sl2YimwkOcW-TZVAq4R4G8x6XqaPIM91F2FZig-pJ-faAsKMlobk2WoORP7QUEcGoTW6Kj5xd57EA96Led3fVAqY3fBDqznr-hXJD5MCuaOPXQ0tIRnC7y0vC-fcoO_cPPEsgBOVnG0eXil8aGcvEPcnq-6xH8Meis/w640-h410/Prince_Siddhattha_is_shown_travelling_t_Wellcome_L0026534.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Prince Siddhattha is shown travelling (<a href="https://commons.wikimedia.org/wiki/File:Prince_Siddhattha_is_shown_travelling_t_Wellcome_L0026534.jpg" target="_blank">WMS Burmese 22, nr: L0026534</a>)</span></td></tr></tbody></table><br /><div>"<i>[The Āryasatyaka-parivarta] offers sophisticated practical thought on violence, arguing that compassionate internal governance and benevolent international relations enhance political security and prosperity. The goodwill, trust, and economic well being of international neighbors are vital political assets. Just as domestic poverty leads to violence and moral degeneration domestically, international insecurity and exploitation are seeds of violent conflict. Exploitive international relations create conditions of hostility that engender the arising of dangerous enemies and undermine support from potential allies. Exploitive internal governance undermines the economy and creates a culture of tax evasion, rather than generosity. Rapacious greed ultimately diminishes the treasury. Failure to exhaust all other possibilities, such as negotiation, intimidation and bribes, leads to unnecessary warfare, which is generally regarded in Indian political ethics as a dangerous mistake entailing great risk even for a superior military force.</i>"<p></p><p>"<i>When warfare is conducted, casualties should be avoided, particularly enemy casualties; destruction of infrastructure and the natural environment should be minimized; and prisoners should be treated with humanity. Before dismissing such concerns as politically naïve, we might consider, with some shock and awe, how ignoring each of these has been an enormously costly mistake for the victor in recent wars</i>."</p><p>"<i>Along with protecting his people and attempting to capture his enemies alive, the third chief concern of a Buddhist king going to war should be to win. Rather than arguing that political pragmatism must yield to ascetic ideals of compassionate pacifism, the scripture maintains that a measured and principled use of violence, governed by compassionate intentions, enhances security and serves the purposes of acquiring and retaining power, while maintaining moral integrity. Just as in personal ethics, where Buddhist texts argue that compassion is selfinterested, the sūtra claims that compassionate state policy is ultimately self-beneficial and rejects the idea that absolutizing national or personal interest is actually in the national or personal interest</i>."<br /><br /></p><p>Extracts from <a href="https://blogs.dickinson.edu/buddhistethics/files/2014/01/Jenkins-Jamspal-Final.pdf" target="_blank"><i>The Range of the Bodhisattva: A Mahāyāna Sūtra</i></a> Reviewed by Stephen L. Jenkins The reviewed book: <i>The Range of the Bodhisattva: A Mahāyāna Sūtra</i>. Trans. Lozang Jamspal. New York: American Institute of Buddhist Studies, 2011, ISBN 978-1935011071</p><p><br /></p><p>"<i>Although the [Āryasatyaka-parivarta] allows for war, it does so only under special conditions and with special restrictions on its conduct. In a graded series of skillful means, a king must first try to befriend, then to help, and then to intimidate his potential enemy before resorting to war. This set of four stratagems diverges from an ancient and pervasive set only by substituting 'intimidation' for 'fomenting dissension</i>.' "</p><p>"<i>Should attempts to succeed without armed conflict fail, the king is then instructed in how to assemble and deploy the various divisions of an army. He is to go to war with three intentions: to care for life, to win, and to capture the enemy alive</i>."</p><p>"<i>The concern to care for life in the sūtra also includes the well-being of all innocents, including animals and the spirits that dwell in trees and water. In contrast to most Hindu dharmaśāstras, the sūtra forbids burning homes or cities, destroying reservoirs or orchards, or confiscating the harvest. This condition is extended to what might be called infrastructure in general, i.e., “all things well developed and constructed</i>.”</p><p>Extracts from <i><a href="https://www.thezensite.com/ZenEssays/CriticalZen/Making_Merit_Through_Warfare_and_Torture.pdf" target="_blank">Making Merit through Warfare and Torture According to the Ārya-Bodhisattva-gocara-upāyaviṣaya-vikurvaṇa-nirdeśa Sūtra</a></i> by Stephen Jenkins, published in Jerryson, Michael and Mark Juergensmeyer. <i>Buddhist Warfare</i>. New York: Oxford University Press, 2009.</p><p><br /><br /><br /></p><p><br /></p></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-52485325166634247102023-11-20T02:29:00.000-08:002023-11-23T06:46:09.762-08:00Interesting discussions on "Buddha Nature" and "Luminosity"<p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaxYkXgEsIN2ZWrTzADV2tHtlFqY-bDt-agA3f9Tn8vDqYf8W6KMMu7GKs3wSogpqGOAz9KvHZ5OtWLHP1qQUBx4nWWVC8QGF_xrVAswmsLy9kkTsQJLFJwgbP82TKl5grNxs1KFm_dMglq-LHQtvPlzoAraBNQQBscpL8U32NZ5A16WTqgB6JF5UdpBM/s1252/Venerable%20Dhammadipa%20on%20luminosity.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="706" data-original-width="1252" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaxYkXgEsIN2ZWrTzADV2tHtlFqY-bDt-agA3f9Tn8vDqYf8W6KMMu7GKs3wSogpqGOAz9KvHZ5OtWLHP1qQUBx4nWWVC8QGF_xrVAswmsLy9kkTsQJLFJwgbP82TKl5grNxs1KFm_dMglq-LHQtvPlzoAraBNQQBscpL8U32NZ5A16WTqgB6JF5UdpBM/w640-h360/Venerable%20Dhammadipa%20on%20luminosity.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><a href="https://www.dhammadipa.cz/en/biogaphy/" target="_blank"><span style="font-size: x-small;">Venerable Dhammadipa</span> <span style="font-size: x-small;">(Thomas Peter Gutman)</span></a></td></tr></tbody></table><br />I recently discovered a series of discussions with the <a href="https://buddhanature.tsadra.org/index.php/People/Thero,_D.">Venerable Dhammadipa</a> on the Tsadra Foundation Media Channel. I had the pleasure of meeting Thomas as he was called then in India in 1980. I was a monk then, traveling with other monks in India and staying most of the time at the monastery of Kalu Rinpoche I in Sonada. We received a series of private teachings by Kalu rinpoche I in his room (translated by Jerry), and Thomas was there as well. We were already impressed by his friendliness and knowledge and so was Kalu Rinpoche I, who, half jokingly half seriously, called him a “<i>mahāpaṇḍita</i>”. We met Thomas again later, while traveling through India, in Nālandā where he stayed at a local Chinese temple. I am happy to read how well he fared from there, how he became a very “complete” Buddhist, having studied and practiced many different forms of Buddhism, and how he conveys his knowledge with great simplicity. <br /><br />I transcribed (and slightly edited) two short discussions (Boulder, CO, 30 January 2019) between the Venerable Dhammadipa and members of the Tsadra team, Marcus Perman and others. <br /><br />1. “<a href="https://buddhanature.tsadra.org/index.php/Media/On_the_Roots_of_Tath%C4%81gatagarbha_and_His_Position_on_the_Concept_by_Venerable_Dhammadipa"><i>On the Roots of Tathāgatagarbha and His Position on the Concept</i></a>” <br /><br /><i>The <a href="https://buddhanature.tsadra.org/index.php/Texts/Sa%E1%B9%83dhinirmocanas%C5%ABtra" target="_blank">Saṃdhinirmocana Sūtra</a> you may know is a kind of a base for the whole of the Yogācāra tradition. In the Yogācāra tradition we have two traditions, one is based on the ālaya[-vijñāna], the other is based on what you may call the supermundane consciousness. The supermundane consciousness links us to the <a href="https://en.wikipedia.org/wiki/Buddha-nature" target="_blank">Buddha Nature</a>, as you call it, and in Chinese tradition there is a very important text which I have translated into Czech and which is attributed to Aśvaghoṣa, The Awakening of faith in Mahāyāna. It is a very interesting text for this Tathāgatagarbha tradition, and in China it is like the most widely studied text especially in the Zen tradition. You may say that Zen tradition is also a Tathāgatagarbha tradition, and most of the Chinese tradition is also connected to the idea of Tathāgatagarbha. In it, you may find roots for Madhyamaka and for Yogācāra, but you will hardly find anything on the Tathāgatagarbha tradition, that's for sure. So Chinese Buddhists may not find any difficulty in accepting Tathāgatagarbha, but you will find it difficult to convince Theravada Buddhists that this teaching is to be traced back to the Buddha himself. </i><br /><br />Marcus: Is that because it's not found in the Nikāyas? <br /><br /><i>You don't find any clear indication of that in the Nikāyas, maybe only in the Vinaya. There is a famous story that Buddha, after his enlightenment, sees all the beings as lotus flowers deeply merged in the mud. This story exists in the Vinaya and may be also the root for this tradition. What else are these lotus flowers than the Tathāgatagarbha? </i><br /><br /> Marcus: Do you find Tathāgatagarbha an interesting idea? <br /><br /><i>Well if as taught in the Laṅkāvatāra Sūtra, if you consider it to be skillful means [upāya], then no one should have any problem with that, but if you consider it to be like the definitive truth of Buddhism as the, say substance, then I will have difficulty with that. </i><br /><br />Marcus: Because it contradicts the teachings on emptiness or could you explain that a little more? <br /><br /><i>Well if you study Buddhism, you are not likely to accept the idea of any essence whatsoever. Finally it is the same in Madhyamaka and Yogācāra. However you explain, the basic idea of Buddhism is essencelessness (niḥsvabhāvatā). Learning buddhism is learning essencelessness. Essencelessness is selflessness. Normally, however you explain Buddhism, the principal idea of all its genuine traditions is selflessness. Where you find selflessness, there is buddhism. If you talk about a Self, then it is suspicious. But you can of course explain, like in the Laṅkāvatāra Sūtra, that it is a skillful means. Then we have no problem with that. Because the Indian tradition of the Upaniṣads and so on is definitely concerned with the searching for the Self. In Buddhism, even in Dhammapada [Chapter 12], you find verses such as that the meaning of Buddhism is searching for the true self, it is there.</i><br /><p></p><blockquote> “<i>The self is a master of the self<br />Where else would you find the self?</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftn1">[1]</a>”</blockquote><i>These are famous verses from the Dhammapada. You can explain it in this way. There is a very important sūtra for the Yogācāra tradition, called the great <a href="https://buddhanature.tsadra.org/index.php/Texts/Mah%C4%81parinirv%C4%81%E1%B9%87as%C5%ABtra" target="_blank">Mahāyāna Mahāparinirvāṇasūtra</a>. It also teaches permanence, happiness, Self and purity, the exact opposites… But it does not teach Tathāgatagarbha directly. </i><br /><br />Marcus : That teaching you would accept as, I don't want to get absurdly technical, but do you accept that text as one of the texts that teaches… <br /><br /><i>It is a very important text for the Yogācāra tradition. The main disciple of Xuanzang, <a href="https://en.wikipedia.org/wiki/Kuiji">Kuījī</a>, advises all to read the <a href="https://buddhanature.tsadra.org/index.php/Texts/Sa%E1%B9%83dhinirmocanas%C5%ABtra">Saṃdhinirmocanasūtra</a> and the <a href="https://buddhanature.tsadra.org/index.php/Texts/Mah%C4%81parinirv%C4%81%E1%B9%87as%C5%ABtra" target="_blank">Great Nirvāṇasūtra</a>. These are the two sūtras which are to be studied especially for understanding Yogācāra.</i><br /><br />Marcus: Those two seem to have some links with, or at least in, other traditions. They point to those sūtras as being sources for Tathāgatagarbha teachings. <br /><br /><i>Indirectly yes, but not directly, not directly. </i><br /><br /><br />2. "<a href="https://buddhanature.tsadra.org/index.php/Media/On_the_Nature_of_Mind_in_Yogachara_by_Venerable_Dhammadipa"><i>On the Nature of Mind in Yogachara</i></a>"<br /><br />Marcus: When they talk about the nature of mind, there is often this word that comes up, <a href="https://buddhanature.tsadra.org/index.php/Ideas#Emptiness_or_Luminosity">luminosity [<i>prabhāsvaratā</i>]</a>, or there is sometimes the attempt to describe that nature. <br /><br /><i>As you know, the <a href="https://en.wikipedia.org/wiki/Yog%C4%81c%C4%81rabh%C5%ABmi-%C5%9A%C4%81stra" target="_blank">Yogācārabhūmi-śastra</a> does not talk much about it, and the Prajñāpāramitā-śastras do not talk about luminosity. They talk about the original purity of the mind. They also have original enlightenment. The understanding of original enlightenment is the beginning of the practice. But they don’t speak about luminosity. </i><br /><br />Marcus: How do they describe mind in that sense, or the nature of mind? <br /><br /><i>Simply as empty, emptiness. The light is just a skilful means for understanding the ungraspable [brtag tu med pa, arūpi?<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftn2">[2]</a>]. But ungraspable is the truth, not the light. If you take the light as a truth, then you have something you can hold on to. But this is not the teaching of the Prajñāpāramitā, which is the basis of the whole of Mahāyāna. Without Prajñāpāramitā, there is no Mahāyāna. Prajñāpāramitā is the mother of Mahāyāna. So if you're holding on to the light, you are in a way rejecting the teachings of the Prajñāpāramitā. </i><br /><br />[Discussion about luminosity not being an ideal translation. Clarity is suggested as another translation] <br /><br /><i>Clarity is alright. <br /></i><br />[Discussion between Tsadra members <br /> -It’s not like light emanating, it’s not radiation or luminosity or anything. That word in English, luminosity, being used, has gotten very confusing. <br /> -But the key is that there is a basis at all which is upsetting to Madhyamika right? You can’t attribute anything to the nature of mind. <br /> -There is a sense that you could cognize something, which is the clarity.] <br /><br /><i>Actually, the main idea of these sūtras and śastras and of the Saṃdhinirmocanasūtra is that its practice is the practice of praśrabdhi<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftn3">[3]</a> [shin tu sbyangs pa]. Praśrabdhi is the opposite of duṣṭatā [<a href="https://read.84000.co/search.html?s=du%E1%B9%A3%E1%B9%ADat%C4%81+">skyon chags pa</a>], which means grossness. You find this also in Theravada suttas, it’s a very genuine tradition. Meditation practice, <a href="https://en.wikipedia.org/wiki/Samatha-vipassana" target="_blank">vipaśyanā-samatā</a> is a practice of praśrabdhi, which you may translate as clarity and relaxation. It is the opposite of grossness. According to the Saṃdhinirmocanasūtra, strictly speaking, you can not practice śamatha and vipaśyanā unless you have attained the state of clarity and relaxation. But they don’t mention any light/luminosity, no. </i><br /><br />Marcus: Do they say anything beyond “Don’t describe it”? The question would be how do Buddha qualities, or how does the Buddha manifest, if the nature of mind and the <i><a href="https://buddhanature.tsadra.org/index.php/Articles/Is_the_Dharma-k%C4%81ya_the_Real_%22Phantom_Body%22_of_the_Buddha%3F" target="_blank">dharmakāya </a></i>is just nothing at all? <br /><br /><i>Actually, this is explained very clearly as the <a href="https://en.wikipedia.org/wiki/Tath%C4%81t%C4%81" target="_blank">suchness </a>[tathatā] of emptiness and non-emptiness. This is explained specifically in the Awakening of faith in Mahāyāna. If you explain emptiness, it is not complete. If you explain non-emptiness it’s not complete. The two aspects have to be explained. Emptiness and non-emptiness. The aspect of emptiness is non separated from the infinite virtues of suchness. This is a teaching of the <a href="https://buddhanature.tsadra.org/index.php/Texts/Vajracchedik%C4%81praj%C3%B1%C4%81p%C4%81ramit%C4%81s%C5%ABtra" target="_blank">Diamond Sūtra</a> and so on. Suchness has these infinite virtues, not an individual. This is very important to understand.</i><p></p><p>Question: What is non-emptiness in Sanskrit? <br /><br /><i>It is in Chinese, so it is called bukong (不空). In sanskrit aśūnya. <br /></i><br />Marcus: So it’s not that each being has Buddha-nature, it’s that everything is suchness anyway, and suchness has immeasurable qualities? <br /><br /><i>In the Buddhist translation, suchness has a mundane/worldly and a supramundane aspect. The worldly aspects are e.g. the solidity of earth, the perception of the senses, etc. In Pāli it’s called sadisa, which means “similar to this”. It's a very significant word to trace suchness in Pāli traditions. Sadisa or sadṛśa [in Sanskrit] means “similar to that”. Similar to what? Similar to ultimate reality. The solidity of earth, the fluidity of water, the heat of fire are “similar to that”. This is where Mahāyāna philosophy finds traces in the <a href="https://en.wikipedia.org/wiki/%C4%80gama_(Buddhism)">āgamas</a>. You have suchness in the relative sense and in the ultimate sense. These two aspects of suchness represent the whole of reality. </i><br /><br /><i>In the Saṃdhinirmocanasūtra, as long as you're not enlightened, you only know the differentiated and non-differentiated images in the mind. When you become enlightened you know the worldly reality which is called yāvadbhāvika[jñāna] (ji snyed pa mkhyen pa’i ye shes), as far as one can go. This includes the five aggregates (skandha), the twelve ayatanas, the eighteen dhātus, dependent origination. This is as far as one can go in the world. Then there is the yathāvadbhāvika[jñāna] (ji lta ba mkhyen pa’i ye shes), the aspect of suchness of this, which is on one side saṃsāric and on the other the ultimate. Rather than saṃsāric we call it relative. Some say the relative has a worldly aspect and the ultimate aspect. This is how you can bring all these things together<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftn4">[4]</a>. </i><br /><br />Marcus: the two truths basically. That’s really interesting to me. <br /><br /><i>In Yogācāra, the most important is the third aspect, parikalpita, in which we live, because we don’t understand the nature of dependent origination. This is pure Yogācāra. </i><br /><br />Marcus: The three natures (<a href="https://en.wikipedia.org/wiki/Trisvabh%C4%81va"><i>trisvabhāva</i></a>, or three defining characteristics lakṣaṇa). Do these appear in other texts as a three natures set? In <i>The Awakening of faith in Mahāyāna</i> etc.? <br /><br /><i>You will find it everywhere in the Yogācāra scriptures. We are all subjected to parikalpita. This is our saṃsāra. Through removing the parikalpita from the paratantra, one attains the pariṇiṣpanna, ultimate reality. This is also the basis for meditation. Finally śamatha is the most important. In the Sandinirmochana sūtra, śamatha is defined as the state without object… the mind. </i><br /><br /></p><p>French language blogs on the ambiguous (non-allegorical) use of light and luminosity from a more mainstream Buddhist point of view:<br /><br /><a href="https://hridayartha.blogspot.com/2015/10/la-lumiere-est-elle-la-meme-en-inde.html" target="_blank">La lumière est-elle la même en Inde qu'en Chine ?</a> 22/10/2014<br /><a href="https://hridayartha.blogspot.com/2014/11/petite-genese-des-lumieres-de-la-lumiere.html" target="_blank">Petite genèse des lumières de la Lumière</a> 25/11/2014<br /><a href="https://hridayartha.blogspot.com/2014/11/theorie-orientale-de-lillumination.html" target="_blank">Théorie orientale de l’illumination</a> 26/11/2014<br /><a href="https://hridayartha.blogspot.com/2014/11/illumination-et-perception.html" target="_blank">Illumination et perception</a> 30/11/2014<br /><a href="https://hridayartha.blogspot.com/2014/12/illumination-au-sens-propre.html" target="_blank">Illumination au sens propre</a> 02/12/2014<br /><a href="https://hridayartha.blogspot.com/2014/12/le-monde-imaginal.html" target="_blank">Le monde imaginal</a> 05/12/2014<br /><a href="https://hridayartha.blogspot.com/2016/12/naturellement-lumineux.html" target="_blank">Naturellement lumineux</a> 09/12/2016<br /><a href="https://hridayartha.blogspot.com/2018/11/esoterisme-illuminisme-et-mysticisme.html" target="_blank">Esoterisme, illuminisme et mysticisme</a> 14/11/2018<br /><a href="https://hridayartha.blogspot.com/2020/01/de-la-pensee-lumineuse-la-claire-lumiere.html" target="_blank">De la pensée lumineuse à la Claire Lumière</a> 09/01/2020</p><div style="text-align: center;">***</div><p></p><p><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftnref1">[1]</a> <a href="https://www.ancient-buddhist-texts.net/Texts-and-Translations/Dhammapada/12-Self.htm" target="_blank">Dhammapada, Attavaggo 12. The Chapter about the Self</a>, translated by Ānandajoti Bhikkhu (2nd edition, November 2017). E.g.</p><p>160 Attā hi attano nātho, ko hi nātho paro siyā? <br />Attanā va sudantena nāthaṁ labhati dullabhaṁ. <br /><br />For the self is the friend of self, for what other friend would there be?<br />When the self is well-trained, one finds a friend that is hard to find. <br /><br /> 380 Attā hi attano nātho, attā hi attano gati, <br />tasmā saṁyamayattānaṁ assaṁ bhadraṁ va vāṇijo. <br /><br />Self is the protector of self, self is the refuge of self,<br /> therefore one should restrain oneself, as a merchant his noble horse. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftnref2">[2]</a> A term found in the <a href="https://buddhanature.tsadra.org/index.php/Texts/Ratnagotravibh%C4%81ga_Mah%C4%81y%C4%81nottaratantra%C5%9B%C4%81stra/Sanskrit_Romanized" target="_blank">Ratnagotravibhāga/Mahāyānottaratantraśāstra</a> and thus in Tathāgatagarbha theory, but perhaps Bhante has another term and theory in mind? <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftnref3">[3]</a> <a href="https://read.84000.co/glossary/entity-3565.html">Fifth among the branches or limbs of awakening (Skt. bodhyaṅga)</a> <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Venerable%20Dhammadipa_%20On%20the%20Roots%20of%20Tath%C4%81gatagarbha%20and%20His%20Position%20on%20the%20Concept.docx#_ftnref4">[4]</a> See Apple, James. (2018). <a href="https://www.academia.edu/37348878/Khu_lo_ts%C4%81_bas_Treatise_Distinguishing_the_Sv%C4%81tantrika_Pr%C4%81sa%E1%B9%85gika_Difference_in_Early_Twelfth_Century_Tibet">Khu lo tsā ba's Treatise: Distinguishing the Svātantrika/*Prāsaṅgika Difference in Early Twelfth Century Tibet</a>.<br /> <br /> “<i>Section (6) covers the result of practice (nyams su blang ba’i ’bras bu) [15.3 – 16.10] and again makes a distinction between how Autonomists [15.3–15.5] and Consequentialists [15.5–16.9] have different understandings of what constitutes buddhahood. For the Consequentialists all appearances are ignorance, buddhas do not have ignorance and therefore do not have appearances. The state called “Buddha” is the pacification of all elaborations and the cessation of all mind and mental factors. The understanding of buddhahood being without conceptuality and inconceivable is found in the works of Nāgārjuna and Candrakīrti and is strongly advocated throughout the works of Atiśa and his early Kadampa followers. The form bodies of a buddha appear to sentient beings like a wishfulfilling jewel or tree that manifests based on sentient beings own conceptual thought together with the condition of the buddha’s previous aspirations and virtues accumulated as a bodhisattva in previous lifetimes. This leads the author to state an unusual position in Mahāyāna Buddhist thought and buddhology, attributed to Atiśa that, <br /><br />As wisdom is the cessation of differentiaton and objects of knowledge are not at all [16.8] established, the wisdom which does not conceptualize anything at all exists as the pristine wisdom which cognizes reality just-as-it-is and the pristine wisdom which cognizes reality to its utmost extent along with its appearances does not exist. </i></p><p><i>The pristine wisdom which cognizes reality just-as-it-is, yathāvadbhāvikajñāna (ji lta ba mkhyen pa’i ye shes), and the pristine wisdom which cognizes reality to its utmost extent, yāvadbhāvikajñāna (ji snyed pa mkhyen pa’i ye shes), as far as known in current scholarship, are considered to be two forms of wisdom that a buddha possesses simultaneously. The currently known exegesis of these two types of wisdom is based on Yogācāra sources. Our manuscript therefore provides a previously unknown Madhyamaka exegesis on these two pristine wisdoms of a buddha</i>.” </p><div style="mso-element: footnote-list;"><div id="ftn4" style="mso-element: footnote;">
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</div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com4tag:blogger.com,1999:blog-1858583177975255300.post-36201876799839075962023-11-12T03:56:00.000-08:002023-11-17T06:02:39.958-08:00Strong young men wanted (disturbing quotes)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQK-0JUDfjHQ0kwg85CcXFYO06dtO42R_i7EShqV_7z07-2L9R5SUsvCdiV6GCi1CUAWawU-4JzF1kVRYkFIxcpvogB3wna1qpdwMhCQZtNI40wkKfXRvWxId-c8-YH4lEGPboj6DKrV_mfiifgDs5YDWR0ZwdXcIBaL1-DpGrYruKPQ65_qzvElviVrM/s623/Your%20ass%20here.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="469" data-original-width="623" height="482" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQK-0JUDfjHQ0kwg85CcXFYO06dtO42R_i7EShqV_7z07-2L9R5SUsvCdiV6GCi1CUAWawU-4JzF1kVRYkFIxcpvogB3wna1qpdwMhCQZtNI40wkKfXRvWxId-c8-YH4lEGPboj6DKrV_mfiifgDs5YDWR0ZwdXcIBaL1-DpGrYruKPQ65_qzvElviVrM/w640-h482/Your%20ass%20here.png" width="640" /></a></div><br /><br /><div>“<i>First of all, our young men must be strong. Religion will come afterwards. Be strong, my young friends; that is my advice to you. You will be nearer to Heaven through football than through the study of the Gita. These are bold words; but I have to say them, for I love you. I know where the shoe pinches. I have gained a little experience. You will understand the Gita better with your biceps, your muscles, a little stronger. You will understand the mighty genius and <a href="https://hridayartha.blogspot.com/2023/11/three-indian-princes-to-embrace-or-not.html" target="_blank">the mighty strength of Krishna</a> better with a little of <a href="https://hridayartha.blogspot.com/2018/10/trop-bref-apercu-danti-lumieres-et-dun.html" target="_blank">strong blood</a> in you. You will understand the Upanishads better and the glory of the Atman when your body stands firm upon your feet, and you feel yourselves as men</i>.” <a href="https://en.wikipedia.org/wiki/Swami_Vivekananda">Swami Vivekananda</a> (1863–1902), <a href="https://vivekavani.com/vedanta-application-indian-life-vivekananda/">Vedanta in its Application to Indian Life</a> <br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimRUIEL40rHoT1R2mLeQUYkBVLz3uVlef2MxkPnJEWqJwqaRA-0jwweKzIm3Iz3SZrac0QeuW67Ntntgty2B6Df45IYTj3-6LhdGzOedtiqpRGA1CkPGe5IOq_ven7UL4ASBjhdYQvN-VFJDDvhOQyAWMo6s1USGhyphenhyphenlpfzejyxzGqBz4aai5TO-6zUZ2k/s969/How%20Swami%20Vivekananda%20helped%20popularise%20yoga%20in%20the%20West.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="613" data-original-width="969" height="253" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimRUIEL40rHoT1R2mLeQUYkBVLz3uVlef2MxkPnJEWqJwqaRA-0jwweKzIm3Iz3SZrac0QeuW67Ntntgty2B6Df45IYTj3-6LhdGzOedtiqpRGA1CkPGe5IOq_ven7UL4ASBjhdYQvN-VFJDDvhOQyAWMo6s1USGhyphenhyphenlpfzejyxzGqBz4aai5TO-6zUZ2k/w400-h253/How%20Swami%20Vivekananda%20helped%20popularise%20yoga%20in%20the%20West.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://indianexpress.com/article/research/how-swami-vivekananda-helped-popularise-yoga-in-the-west-8677276/" target="_blank">How Swami Vivekananda helped popularise yoga in the West</a>, Indian Express</span></td></tr></tbody></table><br />“<i>And the more I read the Upanishads, my friends, my countrymen, the more I weep for you, for therein is the great practical application. Strength, strength for us. What we need is strength, who will give us strength? <a href="https://hridayartha.blogspot.com/2018/10/stagnations-mi-chemin.html" target="_blank">There are thousands to weaken us</a>, and of stories we have had enough. Every one of our Puranas, if you press it, gives out stories enough to fill three-fourths of the libraries of the world. Everything that can weaken us as a race we have had for the last thousand years. It seems as if during that period the national life had this one end in view, viz how to make us weaker and weaker till we have become real earthworms, crawling at the feet of every one who dares to put his foot on us. Therefore, my friends, as one of your blood, as one that lives and dies with you, let me tell you that we want strength, strength, and every time strength</i>.” <a href="https://en.wikipedia.org/wiki/Swami_Vivekananda">Swami Vivekananda</a> (1863–1902), <a href="https://vivekavani.com/vedanta-application-indian-life-vivekananda/">Vedanta in its Application to Indian Life</a> <br /><br />Some passages from Prof Dorothy M. Figueira’s <i>The Afterlives of the Bhagavad Gītā</i> (2023), Oxford University Press. Many anecdotes about <a href="https://en.wikipedia.org/wiki/Heinrich_Himmler">Heinrich Himmler</a> (1900–1945) come from his doctor/massage therapist Felix Kersten<a favourite="" ftn1="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Bhagavad%20Gita%20Himmler" quote.docx="" s="">[1]</a>. <br /><br />“[...] <i>According to Kersten, the Gītā was especially loved (Kersten 1953: 189, cited in Trimondi 32). Himmler had a ‘fondness’ for it. Kersten claimed that it was one of Himmler’s favourite books and that he carried the Gītā with him at all times. He ‘particularly prized’ the Gītā for its ‘great Aryan qualities’. Kersten reports Himmler was often in the habit of scrolling through his vade-mecum (a notebook or aidemémoire carried at all times) to recite quotes from the Gītā that he had taken down, along with citations from other sources such as the Edda, Ṛg Veda, Buddha’s Sermons, and his favourite astrological works</i>” p.225 <br /><br />“<i>The archaic warriors of the Indo-Aryans developed self-control in the Gītā. In Himmler’s Geheimreden, he presents them as a Herrenvolk that shows no Christian compassion (Barmlichkeit) (Trimondi 89). Here one is reminded of Hauer’s depiction of <a href="https://hridayartha.blogspot.com/2023/11/three-indian-princes-to-embrace-or-not.html" target="_blank">Krishna teaching Arjuna</a> that it was his ‘hereditary duty’ to fight even when it entailed a repulsive fate and engendered guilt (Hauer 61). Hauer claimed that, in Indo-Aryan times, this innate duty was associated with one’s caste (Hauer 26)</i>.” p.225 <br /><br />“<i>German belief demands no surrender to divine grace. Rather rebirth is tied to race; one is reborn ‘in the clan’ and ‘in the same blood</i>’. p.223 <br /><br />“<i>For Himmler, in modern times, the caste in question was his SS (Poewe and Hexham 2005: 206). Himmler could thus defend his lethal decisions and his call for detachment from their consequences with words spoken by Krishna to Arjuna that Hauer had disseminated. Hauer had systematically laid out the justification for slaughter by claiming that the Aryan warrior is called to act by his fate, even if his deeds are steeped in guilt; it was his hereditary duty (angeborene Pflicht) to perform such acts (Padfield 91–3: 403)</i>. p.225 <br /><br />"[...] <i>He fully embraced the detachment in the SS and cited how, like the warriors in the Gītā, they should be detached from sorrow, pleasure, fear, and wrath (Poewe and Hexham 2005: 206–7)</i>." p.227 <br /><br />“<i>The most forceful image of Himmler’s appropriation of the Gītā appears in an episode described by Kersten. One day Himmler recited a passage to him of which he was particularly fond and often evoked. It is the memorable quote from 4.7–8</i>:<br /><blockquote>‘<i>Sooft der Menschen Sinn für Recht und Wahrheit verschwunden ist und Ungerechtigkeit die Welt regiert, wer ich aufs Neu geboren, so will es das Gesetz. Ich trage kein Verlangen nach Gewinn</i>.’ <br /><br />‘<i>Whenever men lose respect for the law and truth, and the world is given over to injustice, I will be born anew. Such is the law. I have no desire for gain</i>.’ (Kersten 152)<br /><br />"<i>À chaque fois que l'ordre chancelle et que le désordre se répand, je me récrée moi-même.<br />Je renais ainsi d'âge en âge pour la protection des bons et la perte des méchants, pour la restauration de l'ordre</i>." (trad. Michel Hulin)</blockquote><p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkgPxj7tbSUELgo7RLxGG_eXRDGvJ7i2jB65wAgos-J_l_3qDGxnZVlDrIh5n3akVdG6utKMkipa3V9j8zkLCUkORVMbP1XqBW-GdvJ8kLTBcpWvSD4c2_kWOQPPBpD4PcZwyXRQKHTGVj-0JrBkiRVxuY1JknYYobVGwZ8A9Ww1AA53za14xEYYOX0To/s1200/Hitler%20holding%20the%20blood%20flag%20.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="838" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkgPxj7tbSUELgo7RLxGG_eXRDGvJ7i2jB65wAgos-J_l_3qDGxnZVlDrIh5n3akVdG6utKMkipa3V9j8zkLCUkORVMbP1XqBW-GdvJ8kLTBcpWvSD4c2_kWOQPPBpD4PcZwyXRQKHTGVj-0JrBkiRVxuY1JknYYobVGwZ8A9Ww1AA53za14xEYYOX0To/w279-h400/Hitler%20holding%20the%20blood%20flag%20.jpg" width="279" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Hitler holding the "blood flag"</span></td></tr></tbody></table><br />"<i>Himmler told Kersten that he felt this quote perfectly described Hitler; it was ‘made for Hitler’, who rose up out of the Germans’ deepest need. When the German people had come to a dead end, Hitler was one of those brilliant figures who appeared. Goethe had appeared for the sake of art, Bismarck for the sake of the military, and Hitler for the sake of the political, cultural, and military combined. His appearance had been ordained by the karma of the German world. It was preordained that he should wage war against the East and install Germanness in order to save the world (Kersten 1953: 189). Hitler was an avatar who descended to earth in a time of crisis in body, mind, and soul (152); he was a figure of the greatest brilliance who had become incarnate (152).</i>" p.227 <br /><br />"<i>The Gītā explained the appearance of Hitler as an avatar. It provided a template for what Himmler envisioned as the kṣatriya ethos, a fantasy he expressed as early as 18 March 1925, the founding year of the SS: Kschatrijakaste, dass műssen wir sein. Das ist die Rettung. Kṣatriya caste, that’s what we must be. It is our rescue/salvation.” </i>"p.228</div><div> <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQ6XyE7MQwo4rxZkTvqKPLziQHmgJ1SParpP6PIfdcqooCNYvsw-FroPaKpuMU4xlnGA7g2aRKe2R9LyIWRTzNaiSIogBxmzUT20W2QJsrmMd22BuT-SROm6ZelOX6BhWICdOlHCAj0ZqYHGuvdgu9IQ9xUDi3ykpbH4nWgBfg4XAtC8fDq4XCm2hdP3Y/s400/Mickey%20Mouse%20Army.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="292" data-original-width="400" height="234" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQ6XyE7MQwo4rxZkTvqKPLziQHmgJ1SParpP6PIfdcqooCNYvsw-FroPaKpuMU4xlnGA7g2aRKe2R9LyIWRTzNaiSIogBxmzUT20W2QJsrmMd22BuT-SROm6ZelOX6BhWICdOlHCAj0ZqYHGuvdgu9IQ9xUDi3ykpbH4nWgBfg4XAtC8fDq4XCm2hdP3Y/s320/Mickey%20Mouse%20Army.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Mickey Mouse Army under the Rising Sun Flag</span></td></tr></tbody></table><br /></div><div><a href="https://en.wikipedia.org/wiki/Harada_Daiun_Sogaku">Harada Daiun Sogaku</a>, blending Zen and Bushido: "<i>[If ordered to] march: tramp, tramp, or shoot: bang, bang. This is the manifestation of the highest Wisdom [of Enlightenment]. The unity of Zen and war of which I speak extends to the farthest reaches of the holy war [now under way]</i>." Zen at War, 1997, Brian Victoria <br /><br />DT Suzuki: “<i>Let us then shuffle off this mortal coil whenever it becomes necessary, and not raise a grunting voice against the fates. . . . Resting in this conviction, Buddhists carry the banner of Dharma over the dead and dying until they gain final victory</i>.” (1906). “The Zen Sect of Buddhism,” Journal of the Pali Text Society, p. 34. <br /><br /> <br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhg-tciVQt7cQXhowVXPee90uh3xFRC-EwL1ECxJCYMbg0FkcZpn2zrrAInvbtZA9J22jUA78ifzALCvVFjLzox37XUz6Yv1_8ryegK7-sHjjlcp3Yx-uM2AZMcgwmhZS6VFsp82S_do2f_4_pVyzdCXbKcCnIQjLwpgNM3oo6nriaQ2awxk46vRpSNPi8/s1024/chinese-communist-poster-with-chairman-mao-527130260-5c6dda1fc9e77c0001b506c7.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="711" data-original-width="1024" height="278" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhg-tciVQt7cQXhowVXPee90uh3xFRC-EwL1ECxJCYMbg0FkcZpn2zrrAInvbtZA9J22jUA78ifzALCvVFjLzox37XUz6Yv1_8ryegK7-sHjjlcp3Yx-uM2AZMcgwmhZS6VFsp82S_do2f_4_pVyzdCXbKcCnIQjLwpgNM3oo6nriaQ2awxk46vRpSNPi8/w400-h278/chinese-communist-poster-with-chairman-mao-527130260-5c6dda1fc9e77c0001b506c7.jpg" width="400" /></a></div><br />“<i>There is no such thing as abstract Marxism, only concrete Marxism… The Sinofication of Marxism – that is, making certain that its manifestation is imbued with Chinese peculiarities – is a problem that must be understood and solved by the party without delay</i>.” Mao Zedong, 1938 <br /><br />“<i>The Red Army is like a furnace in which all captured soldiers are melted down and transformed the moment they come over</i>.” Mao Zedong on the Red Army <br /><br />“<i>Liberal ideas are extremely harmful in a revolutionary collective. They are a corrosive that eats away unity, undermines cohesion, causes apathy and creates dissension. It robs the revolutionary ranks of compact organisation and strict discipline, prevents policies from being carried through and alienates the party structure from the masses</i>.” Mao Zedong, 1937 <br /><br /><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><span style="margin-left: auto; margin-right: auto;"><a href="https://www.youtube.com/watch?v=ufSGd58gjAM" target="_blank"><img border="0" data-original-height="506" data-original-width="900" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWCvTsVYdSChM4kv3LZkS23Z31UnEkvp9Tr6BU8wO5THMMdk7m-88vy3mpyY6h6KHXtcWCTvbrEgok9um0KRvMJK0lWt2Q4c-v7r_qGJuAm0kwtm5lYR6b4y-8vEyJMTrWWe0dXrUpHTN9ROUoa74ke67wxpTEDP2Z06jI646mqKX2oAss63moOPzAxR8/w640-h360/full-metal-jacket9.jpg" width="640" /></a></span></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://www.youtube.com/watch?v=ufSGd58gjAM" target="_blank">End scene Full Metal Jacket, singing the Mickey Mouse March</a></span></td></tr></tbody></table><br />Gunnery Sergeant Hartman: "<i>Today... is Christmas! There will be a magic show at zero-nine-thirty! Chaplain Charlie will tell you about how the free world will conquer Communism with the aid of God and a few Marines! God has a hard-on for Marines because we kill everything we see! He plays His games, we play ours! To show our appreciation for so much power, we keep heaven packed with fresh souls! God was here before the Marine Corps! So you can give your heart to Jesus, but your ass belongs to the Corps! Do you ladies understand?</i>” Full Metal Jacket, Stanley Kubrick</div><div><br />Gunnery Sergeant Hartman: "<i>Today, you people are no longer maggots. Today, you are Marines. You're part of a brotherhood. From now on until the day you die, wherever you are, every Marine is your brother. Most of you will go to Vietnam. Some of you will not come back. But always remember this: Marines die. That's what we're here for. But the Marine Corps lives forever. And that means YOU live forever</i>.” Full Metal Jacket, Stanley Kubrick <br /><br />Pogue Colonel: "<i>Son, all I've ever asked of my marines is that they obey my orders as they would the word of God. We are here to help the Vietnamese, because inside every gook there is an American trying to get out. It's a hardball world, son. We've gotta keep our heads until this peace craze blows over</i>.” Full Metal Jacket, Stanley Kubrick <br /><br />Gunnery Sergeant Hartman: <i>"The deadliest weapon in the world is a Marine and his rifle. It is your killer instinct which must be harnessed if you expect to survive in combat. Your rifle is only a tool. It is a hard heart that kills. If your killer instincts are not clean and strong you will hesitate at the moment of truth. You will not kill. You will become dead marines and then you will be in a world of shit because marines are not allowed to die without permission. Do you maggots understand?</i>” Full Metal Jacket, Stanley Kubrick</div><div><br /><b><i></i></b><blockquote><b><i><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-oYUhJG7aKLYzB4p1SRyIsoy2TxAU6BUK6DotKPcLAO1uWjqV9BaPIFBPZsIUu8nmmg2dCjA4PHg2xj0Sh1lzB_-5XteRq-3_EWHgAXNHmOPYXvxLcVPi8eYxNjnQcpXXe88qoMt69vMU2JamhhzM_XpZ2Q2D_Dc3NSMAB2SCD37rS1c3HDla30gBaIg/s602/SOLARIXX%20Mickey%20Mouse%20i'm%20in%20a%20world%20of%20shit,yes...but%20i%20am%20alive%20and%20i%20am%20not%20afraid.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="602" data-original-width="500" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-oYUhJG7aKLYzB4p1SRyIsoy2TxAU6BUK6DotKPcLAO1uWjqV9BaPIFBPZsIUu8nmmg2dCjA4PHg2xj0Sh1lzB_-5XteRq-3_EWHgAXNHmOPYXvxLcVPi8eYxNjnQcpXXe88qoMt69vMU2JamhhzM_XpZ2Q2D_Dc3NSMAB2SCD37rS1c3HDla30gBaIg/w532-h640/SOLARIXX%20Mickey%20Mouse%20i'm%20in%20a%20world%20of%20shit,yes...but%20i%20am%20alive%20and%20i%20am%20not%20afraid.jpg" width="532" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><a href="https://www.flickr.com/photos/solarixx/4925143217/" target="_blank">Solarixx on Flickr</a>, "<i>i'm in a world of shit,yes...but i am alive and i am not afraid</i>" (end line of Joker in Full Metal Jacket)</span></td></tr></tbody></table></i></b></blockquote><p> </p><blockquote><b><i>Mickey Mouse March </i></b><br /><br />Who's the leader of the club <br />That's made for you and me <br />M-I-C-K-E-Y M-O-U-S-E <br /><br />Hey! there, Hi! there, Ho! there <br />You're as welcome as can be <br />M-I-C-K-E-Y M-O-U-S-E <br />Mickey Mouse! <br />Mickey Mouse!<br /> <br />Forever let us hold our banner <br />High! High! High! High! <br />Come along and sing a song <br />And join the jamboree! <br />M-I-C-K-E-Y M-O-U-S-E <br /><br />Mickey Mouse club <br />We'll have fun <br />We'll be new faces <br />High! High! High! High! <br />We'll do things and <br />We'll go places <br />All around the world <br />We'll go marching <br /><br />Who's the leader of the club <br />That's made for you and me <br />M-I-C-K-E-Y M-O-U-S-E <br />Hey! there, Hi! there, Ho! there <br />You're as welcome as can be <br />M-I-C-K-E-Y M-O-U-S-E <br />Mickey Mouse! <br />Mickey Mouse! <br /><br />Forever let us hold our banner<br />High! High! High! High!<br />Come along and sing a song<br />And join the jamboree!<br />M-I-C-K-E-Y M-O-U-S-E </blockquote><div style="text-align: center;">***</div><br /><a favourite="" ftnref1="" href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/Bhagavad%20Gita%20Himmler" quote.docx="" s="">[1]</a> Kersten, Felix. <i>The Kersten Memoirs</i>, 1940–45. Introduction by H.R. Trevor-Roper. Translated by Constantine Fitzgibbon and James Oliver. New York: The Macmillan Co, 1957.<div style="mso-element: footnote-list;"><div id="ftn1" style="mso-element: footnote;">
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</div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-47588418914125776922023-11-10T01:39:00.020-08:002023-11-10T07:12:45.259-08:00Three Indian Princes: to embrace or not to embrace the world<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSD_wpalZV5sf17C3E5hEGCtmBc3wOgI0_fb-oUyIahCx9VekF2R3efbjrNb75SJTFbtfGlU_E86EsAavqfmroX3kB2jgj33ocq3xfZNE-SpmTjBrm_VNtmpZrP8tlHLguwR7ZpHhSCSjGpM04nVL2yVNI5SDwihBWewzNy6WWASThR881m1Eq7nCLhRc/s1272/Hamlet_William_Morris_Hunt.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1272" data-original-width="770" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSD_wpalZV5sf17C3E5hEGCtmBc3wOgI0_fb-oUyIahCx9VekF2R3efbjrNb75SJTFbtfGlU_E86EsAavqfmroX3kB2jgj33ocq3xfZNE-SpmTjBrm_VNtmpZrP8tlHLguwR7ZpHhSCSjGpM04nVL2yVNI5SDwihBWewzNy6WWASThR881m1Eq7nCLhRc/w388-h640/Hamlet_William_Morris_Hunt.jpeg" width="388" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span>Prince Hamlet, a Danish prince (<a href="https://en.wikipedia.org/wiki/Prince_Hamlet#/media/File:Hamlet_William_Morris_Hunt.jpeg" target="_blank">William Morris Hunt, 1864</a></span>)</span></td></tr></tbody></table><br />In Indian society every individual had a duty to follow (<i>svadharma</i>) according to their social class, caste or natural disposition.<br /><blockquote>“<i>Better one's own duty though deficient<br />Than the duty of another [caste] well performed.<br />Better is death in one's own duty;<br />The duty of another invites danger</i>.” (BG 3.35)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn1">[1]</a></blockquote>The individuals of all castes have an “<i>embodied Self</i>” (<i>dehī</i>), <i>eternally indestructible</i> (BG 2.30), and, perceiving their own caste duty, they “<i>should not tremble</i>” (BG 2.31). No temporal incarnation (caste- <i>varṇa</i>, birth group - <i>jāti</i>) is to be mourned as long as Tradition/Dharma is upheld. The roles are fairly distributed thanks to Transmigration and Karma, and whatever an individual’s newly acquired caste duties, they ought to be followed. This is true for <i>śūdras</i>, the lowest class of laborers, but also for the higher classes they serve: the <i>brāhmaṇas, kṣatriyas</i>, and <i>vaiśyas</i>. <br /><br />The <i>kṣatra-dharma</i> constitutes the duties of the <i>kṣatriya</i> caste of rulers, administrators and warriors. For doing their duties, the <i>kṣatriya</i> will be welcomed in Indra’s world after their death, and share in all the enjoyments of Indra, including his celestial nymphs (<i>apsaras</i>). By the numbers of <i>kṣatriya</i> flown in by <i>apsaras</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn2">[2]</a>, Indra knows whether <i>kṣatriyas</i> do their duty and if the Tradition is properly upheld. Sometimes he notices the number of <i>kṣatriyas</i> are dwindling.<br /><blockquote>“<i>Those law-wise kings of the earth who fight risking their lives, and at the appointed time go unflinchingly to their death by the sword, theirs is this world forever, their cow of plenty, as it is mine! But where are the heroic barons now? For I do not see any kings coming as my favorite guests</i>’ (MBh. 3.51.17, translation by <a href="https://books.google.fr/books?id=a5w-CgAAQBAJ&hl=nl&source=gbs_similarbooks" target="_blank">J.A.B. van Buitenen</a>) </blockquote><b><div><b><br /></b></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1BqE30lD45md1DTZ0SSnko8lged6aiEaqLdfvbMc9YBlZCv-F5MU8VeCydKOQuzUAh9357nY2ljrDEfy1T5tphdakr5w67oqLScoIvaO_w66DHyt-CjQzStzr1LRngaalrFkMiQustpb1CXhnPdMZhwg7hFmgyoywjkmtyBL_6rBKLx8Z7sa5tZ8C9T4/s1024/Cambodian_-_The_apsaras_very_young_and_beautiful_creatures_who_danced_in_the_courtyard_of_In_-_(MeisterDrucke-1126299).jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="649" data-original-width="1024" height="254" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1BqE30lD45md1DTZ0SSnko8lged6aiEaqLdfvbMc9YBlZCv-F5MU8VeCydKOQuzUAh9357nY2ljrDEfy1T5tphdakr5w67oqLScoIvaO_w66DHyt-CjQzStzr1LRngaalrFkMiQustpb1CXhnPdMZhwg7hFmgyoywjkmtyBL_6rBKLx8Z7sa5tZ8C9T4/w400-h254/Cambodian_-_The_apsaras_very_young_and_beautiful_creatures_who_danced_in_the_courtyard_of_In_-_(MeisterDrucke-1126299).jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Celestial nymphs, Apsaras, Bayon Temple, Cambodia, Musée Guimet</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ9zQk9y-oUwTSNJzIvTXLHT9CC8iApszhKsolRnsvRhQX3tZZjZvV_qcqCttwN6kZtjdEXG0ALWic1frqOHPB-CBSOGVwlYz8_QKRS_pV0q62LINNGYSOUObWgFXw5_LYrDdQxe8i4oAI94yXs8AyJqK1gIwIGPCVD6cVx0Ufys2GDAKtz4pJRU_50rg/s960/Arjuna%20statue%20bali.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="641" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ9zQk9y-oUwTSNJzIvTXLHT9CC8iApszhKsolRnsvRhQX3tZZjZvV_qcqCttwN6kZtjdEXG0ALWic1frqOHPB-CBSOGVwlYz8_QKRS_pV0q62LINNGYSOUObWgFXw5_LYrDdQxe8i4oAI94yXs8AyJqK1gIwIGPCVD6cVx0Ufys2GDAKtz4pJRU_50rg/w429-h640/Arjuna%20statue%20bali.jpg" width="429" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span>Arjuna statue in Bali (photo: </span><a href="https://commons.wikimedia.org/wiki/File:Arjuna_statue.JPG" target="_blank">Ilussion</a><span>)</span></span></td></tr></tbody></table><br />Prince Arjuna </b><br /><br />As told by the <i>Mahābhārata</i>, at that time the <i>kṣatriyas</i> were too busy courting princess <a href="https://en.wikipedia.org/wiki/Damayanti">Damayantī</a>. No war, no battles, no <i>kṣatriyas</i> slain on the battlefield, no entrance in Indra’s Heaven (<i>Vīra-loka</i>, <i>Svarga</i>/<i>Indraloka</i>). When the <i>kṣatriyas</i> don’t do their duty on Earth, the celestial nymphs can’t do theirs in Heaven. <br /><br />In the first chapter of the <i>Bhagavad-Gītā</i>, Prince Arjuna is depressed and wonders about fulfilling his duties and killing his own friends and family. He is lucky to have Kṛṣṇa as his charioteer, who has been missioned as an <i>avatar</i> of Viṣṇu, to advice Arjuna and bring him back to Tradition and the duties of his caste. With his <a href="https://en.wikipedia.org/wiki/Junior_wives_of_Krishna#Number_and_names" target="_blank">16.100 junior wives</a> Kṛṣṇa was no ordinary charioteer. <br /><blockquote>“<i>These bodies inhabited by the eternal,<br />The indestructible, the immeasurable<br />embodied Self,<br />Are said to come to an end.<br />Therefore fight, Arjuna</i>!” (BG 2.18) <br /><br />“<i>He who imagines this (the embodied<br />Self) the slayer<br />And he who imagines this<br />(the embodied Self) the slain,<br />Neither of them understands<br />This (the embodied Self) does not slay,<br />nor is it slain</i>.”(BG 2.19) <br /><br />“<i>Neither is this (the embodied Self)<br />born nor does it die at any time,<br />Nor, having been, will it again come<br />not to be.<br />Birthless, eternal, perpetual,<br />primaeval,<br />It is not slain when the body is slain</i>.” (BG 2.20) <br /><br />“<i>He who knows this, the indestructible,<br />the eternal,<br />The birthless, the imperishable,<br />In what way does this man cause to<br />be slain, Arjuna?<br />Whom does he slay?</i>” (BG 2.21) <br /><br />“<i>It is said that [the embodied Self] is unmanifest,<br />Unthinkable, and unchanging.<br />Therefore, having understood<br />in this way,<br />You should not mourn.</i>” (BG 2.25) <br /><br />“<i>This, the embodied Self, is eternally<br />indestructible<br />In the body of all, Arjuna.<br />Therefore you should not mourn<br />For any being.</i>” (BG 2.30) <br /><br />“<i>And if by good fortune they gain<br />The open gate of heaven,<br />Happy are the kshatriyas, Arjuna,<br />When they encounter such a fight.</i>” (BG 2.32) <br /><br />“<i>Now, if you will not undertake<br />This righteous war,<br />Thereupon, having avoided your own<br />duty and glory,<br />You shall incur evil.</i>” (BG 2.33)</blockquote>As the members of all castes will incur evil through not following the duties of their respective castes in supporting the righteous wars of the higher castes, these verses of Bhagavad-Gītā were not only a source of inspiration for members of Indian society, but for all those aspiring to do their real or imagined kṣatriya duty heroically for a greater cause going beyond the fate of individuals<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn3">[3]</a>.<br /><blockquote><i>Je meurs dans la foi de la ‘Bhagavad-Gītā’ et du ‘Zarathoustra’: c’est là qu’est ma verité, mon credo</i>.’ <a href="https://en.wikipedia.org/wiki/Pierre_Drieu_La_Rochelle">Pierre Drieu la Rochelle</a>, Journal 1939–45: 380. <br /><br />“<i>Let us then shuffle off this mortal coil whenever it becomes necessary, and not raise a grunting voice against the fates. . . . Resting in this conviction, Buddhists carry the banner of Dharma over the dead and dying until they gain final victory</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn4">[4]</a>.” <a href="https://apjjf.org/2013/11/30/Brian-Victoria/3973/article.html">DT Suzuki</a>, inspired by the <a href="https://en.wikipedia.org/wiki/Bushido">Bushidō code</a>.</blockquote><p><br /></p><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-dAXcBv1Cp9eN-jpddsbboohNUdlt4kPAn7zdSnIgAus4tTbBF2WGij5wyoP3-5prYeBsU5ASGoh41CMoFwJrdfivllKaWVYrgXqZRyyMJNqZWk1U7_UhZkiZy9EZoxB95pFiNU47Vo_iwwvf-cYsOtfQZ1hkwHpf4AQDdALFHvfq6EGGxcZ_0-Abzz8/s1080/Prince%20Siddharta%20Buddha%20Art.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1080" data-original-width="721" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-dAXcBv1Cp9eN-jpddsbboohNUdlt4kPAn7zdSnIgAus4tTbBF2WGij5wyoP3-5prYeBsU5ASGoh41CMoFwJrdfivllKaWVYrgXqZRyyMJNqZWk1U7_UhZkiZy9EZoxB95pFiNU47Vo_iwwvf-cYsOtfQZ1hkwHpf4AQDdALFHvfq6EGGxcZ_0-Abzz8/w268-h400/Prince%20Siddharta%20Buddha%20Art.jpg" width="268" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Prince Gautama Siddharta (photo: <a href="https://www.qenergi.eu/ProductDetail.aspx?iid=152246354&pr=59.88" target="_blank">Buddha Art</a>)</span></td></tr></tbody></table> <br /><b>Prince Gautama</b><p></p><br />According to the <a href="https://en.wikipedia.org/wiki/Buddhacharita"><i>Buddhacaritam</i></a> written in classical Sanskrit by the Brahman Aśvaghoṣa in the early second century CE, the future Buddha was born a prince in a <i>kṣatriya </i>clan. In other sources, when the Buddha himself talked about his own past he said:<br /><blockquote>“<i>Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn5"><i>[</i>5]</a>.” </blockquote>The <a href="https://en.wikipedia.org/wiki/Buddhacharita"><i>Buddhacaritam</i></a> would become the official version of the Buddha’s last life on Earth. Unlike Prince Arjuna and Prince Rama, Prince Gautama would abandon the <i>kṣatra-dharma</i>/<i>Kṣatriya Ethos</i>, and became a renunciate (<i>śramaṇa</i>). His charioteer Channa was an ordinary individual, and no <i>avatar</i> stopped Gautama from renouncing his caste duty, even though Channa gave it a last try by driving the Buddha to a forest, where women, beautiful like heavenly nymphs (<i>apsara</i>), were gathered (at what occasion?), who tried to bring Gautama to other ideas through their powers of seduction<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn6">[6]</a>.<br /><blockquote>“4.54. <i>But although thus attacked, he, having his senses guarded by self-control, neither rejoiced nor smiled, thinking anxiously, ―One must die</i>.’ ” <br /><br />“4.98. ―<i>But I am fearful and exceedingly bewildered, as I ponder the terrors of old age, death, and disease; I can find no peace, no self-command, much less can I find pleasure, while I see the world as it were ablaze with fire</i>.” <br /><br />“5.12. ―<i>It is a miserable thing that mankind, though themselves powerless and subject to sickness, old age, and death, yet, blinded by passion and ignorant, look with disgust on another who is afflicted by old age or diseased or dead</i>.”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn7">[7]</a></blockquote>The order that the Buddha started would initially live at the margins of society and was open to renunciates from all castes. The renunciates were to address each other as “Friend”. Was this ever really the case? We don’t know, but the caste society of the ecosystem never disappeared, and Buddhism continued to be influenced by Brahmanism, and vice versa in a continuous dialogue<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn8">[8]</a> until Buddhism’s disappearance from the subcontinent. <br /><br />As can be expected, the influence of Brahmanism on Buddhism was vast and deep. A new dharma and conduct was developed for the “<i>Sons of the Victorious One</i>” (<i>jinaputra</i>), or <a href="https://hridayartha.blogspot.com/2022/05/le-bodhisattvayana.html">Bodhisattvas</a>, better reflecting and fitting the needs of <i>brāhmaṇas</i>, <i>kṣatriyas</i>, and <i>vaiśyas </i>than the ethos of renunciates. In the Mahāyāna sūtras and even more so in Buddhist Tantras, the Buddha became indissociable from a <i>cakravartin</i>, a cosmic ruler and his various circles of power in Heaven and on Earth, a model for Buddhist theocrats. This allowed for the <i>kṣatriya</i> ethos to slip back into Buddhism, if it had ever been completely lacking… Ascetics and warriors tend to share “<i>manliness and valour</i>” (<i>pauruṣa: “size of a man with his arms and hands uplifted” <a href="https://www.wisdomlib.org/definition/paurusha" target="_blank">Kavya glossary</a>, "manspreading?</i>). <br /><br />Nāgārjuna and the Madhyamaka approach that followed were often considered too nihilist, not only for the Indian ecosystem, but also beyond. Madhyamikas had not much time and room for hierarchies, castes, Families (<i>kula</i>, <i>gotra</i>, clans), <i>avatars</i> and <i>nirmāṇakāyas</i>, etc. The dialog with Buddhist Vijñānavādins, Yogācārins, Cittamātrins, Dhātuvādins, “Garbhavādins”, Vajrayānists, etc. was a lot more fruitful. It allowed for some sort of accomodated Embodied Self and for the valorisation of hierarchies between Bodhisattvas and beings “<i>to be converted, tamed</i>” and trainees (s. <i>vaineya</i> t. <i>gdul bya</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn9">[9]</a>, <a href="https://hridayartha.blogspot.com/2023/11/fools-and-children-wise-men-and-yogis.html">Yogis and “children</a>”, Wise and foolish, or in the case of Dharma kings (<i>dharmarāja</i>), theocrats and their subjects, <a href="https://hridayartha.blogspot.com/2016/01/la-politique-du-gandavyuha-sutra.html">the rulers and those to be ruled</a>.<div><br /></div><div>Another <i>avatar</i> of Viṣṇu, Kalki, "<i>an eminent Brahman of Sambhala village</i>" will appear at the end of the Kali age, in order to "<i>destroy all the Mlechchhas and thieves, and all whose minds are devoted to iniquity [dasyu]</i>" and "<i>give birth to a race who shall follow the laws of the Krita age, or age of purity</i>". (<a href="https://sacred-texts.com/hin/vp/vp117.htm" target="_blank"><i>Viṣṇu Purāṇa</i>, Book 4, chapter XXIV</a>). The coming of "Kalki", and Shambala, are <a href="https://hridayartha.blogspot.com/2014/07/mythes-messies-et-millenarisme.html" target="_blank">central to the <i>Kālacakra Tantra</i></a>, that was <a href="https://hridayartha.blogspot.com/2023/05/shambala-reincarnation-and-prophecies.html" target="_blank">a source of inspiration to some illuminated minds</a> and inspired Chogyam Trungpa to create his own enlightened kingdom in the United States. </div><div><br /><br /><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2mBhgrfbiwZBDvBgTmtgV1KbmcZIbzbEkVP-gRUjRg7XPlY2FaF-OqF13bCC_bU_sn8oSWQDBWWxe6In57uOH0n_GfBhWVgIvhQJEbJ37uQk6NOnHjbjMAgZDKKs9sXZaYG2rvcKnRMr6MADB2Q__oyet0LHXvYOHYBhWfW4HXPBmfhp6eQIEb0EgJyQ/s1410/Ramayana%20Battle%20at%20Lanka%20British%20Museum.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="766" data-original-width="1410" height="348" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2mBhgrfbiwZBDvBgTmtgV1KbmcZIbzbEkVP-gRUjRg7XPlY2FaF-OqF13bCC_bU_sn8oSWQDBWWxe6In57uOH0n_GfBhWVgIvhQJEbJ37uQk6NOnHjbjMAgZDKKs9sXZaYG2rvcKnRMr6MADB2Q__oyet0LHXvYOHYBhWfW4HXPBmfhp6eQIEb0EgJyQ/w640-h348/Ramayana%20Battle%20at%20Lanka%20British%20Museum.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Prince Rāma and his brother at the top left of the battle scene, Sahib Din, <a href="https://fr.wikipedia.org/wiki/Ramayana#/media/Fichier:Battle_at_Lanka,_Ramayana,_Udaipur,_1649-53.jpg" target="_blank">British Library</a></span></td></tr></tbody></table><br />Prince Rāma </b><br /><br />Bodhisattvas would progressively become less like the <i>Buddhacaritam</i>’s or the Pāli Prince Gautama, and more like Prince Arjuna and Prince Rāma. If instead of trying to find the Truth for himself Prince Gautama would have listened to a <i>ṛṣi </i>or other sage, he would perhaps have been able to come out of his depression and return to the duties of his caste. <br /><br />We know prince Rama from the <a href="https://en.wikipedia.org/wiki/Ramayana"><i>Rāmāyaṇam</i></a>. When Rāma is 16, the <i>ṛṣi</i> Viśhvāmitra arrives at his father’s court to search for help against demons (<i>yakṣī</i>) disturbing sacrificial rites. To cut a very long story short, after 14 years Rāma returned to Ayodhya with his wife Sita and was crowned king; his rule was just and fair.<br /><br />But the <i>Rāmāyaṇam</i> was to have a “spin-off” (10th century) in the <a href="https://en.wikipedia.org/wiki/Mokshopaya"><i>Mokṣopāya(śāstra)</i></a> or later the <a href="https://en.wikipedia.org/wiki/Yoga_Vasistha"><i>Yoga-vāsiṣṭham</i></a> alias <i>Mahā-Rāmāyaṇa</i>, inserted at the moment where we find Prince Rāma at the age of 16 in the middle of a serious depression. The <i>ṛṣi</i> Viśhvāmitra invites the <i>ṛṣi</i> Vasiṣṭha to serve as a therapist to Prince Rāma, and what a wonderful therapy the <i>Mokṣopāya</i> is! It is quite an eclectic and inclusive work that wants to focus on “engaged” emancipation (<i>mokṣa</i>). Its “philosophy” or position (s. <i>siddhānta</i> t. <i>grub mtha’</i>) is “<i>the position of all positions</i>” (<i>sarvasiddhāntasiddhānta</i>)<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn10">[10]</a>. In her thesis (2023), <a href="https://www.proquest.com/docview/2832217848"><i>Yoga in the Mokṣopāya</i></a>, Tamara Cohen, qualifies the <i>Mokṣopāya</i> as follows<br /><blockquote>“<i>I suggest that the Mokṣopāya is a Yoga text grounded in a unique and idiosyncratic nondual Sāṃkhya system of knowledge with a strong Yogācāra Buddhist influence and similarities to early Haṭha Yoga. In fact, I suggest that a similar historical context could have led to the development of both Haṭha Yoga and the Mokṣopāya since many common elements are found between the two traditions. Specifically, the Mokṣopāya shares elements with Haṭha Yoga that include the raising of kuṇḍalinī, the intonation of the syllable OṂ, the central focus on prāṇa and kumbhaka, a doctrine of siddhis, a goal of jīvanmukti or embodied liberation, a notion of immortality in the body, a practice of conscious Yogic dying, a doctrine of the prāṇa-sun which is fire that consumes the apāna-moon which is water in a centre in the core of the body, and descriptions of yogins retreating to clean and beautiful but simple Yogic huts or caves to practice nirvikalpa samādhi on animal skin seats in the lotus posture with the openings of the body closed off to keep the flow of prāṇa inside</i>.”</blockquote><br /><b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyvS4WCIJXyKcrMwKirsKPWQeI5_tPORADEB2Zu2tnJWxSnOOIizRs6a9yw9IjJNbyPIZoGRfMDiugF4GyB8PySVh5EJ_WT_c1H9hkDHYYvdoIKY6aJK0DIeQPYn8RFWURvn-vzdy1FX21tcXda9nRM4VV2ydXG2ppROaI_czLmJZsjJ4okt7wTqFU32A/s1054/Fig%20159%20Indrabh%C5%ABti%20with%20Lak%E1%B9%A3m%C4%ABkar%C4%81%20on%20the%20lap%20and%20Vir%C5%ABpa%20to%20his%20back%20to%20the%20left%20and,%20possibly%20Padampa%20Sangye%20to%20the%20right%20Wanla%20Interior%20Christian%20Luczantis%20p107.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="737" data-original-width="1054" height="448" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyvS4WCIJXyKcrMwKirsKPWQeI5_tPORADEB2Zu2tnJWxSnOOIizRs6a9yw9IjJNbyPIZoGRfMDiugF4GyB8PySVh5EJ_WT_c1H9hkDHYYvdoIKY6aJK0DIeQPYn8RFWURvn-vzdy1FX21tcXda9nRM4VV2ydXG2ppROaI_czLmJZsjJ4okt7wTqFU32A/w640-h448/Fig%20159%20Indrabh%C5%ABti%20with%20Lak%E1%B9%A3m%C4%ABkar%C4%81%20on%20the%20lap%20and%20Vir%C5%ABpa%20to%20his%20back%20to%20the%20left%20and,%20possibly%20Padampa%20Sangye%20to%20the%20right%20Wanla%20Interior%20Christian%20Luczantis%20p107.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Indrabhūti with Lakṣmīṅkārā on the lap, Virūpa to his back to the left and, <br />possibly Padampa Sangye to the right Wanla Interior Christian Luczantis p107</span></td></tr></tbody></table><br />Lakṣmīṅkārā and King Indrabhūti </b><br /><br />The <i>Mokṣopāya </i>seems to reflect its era (10th century) and a convergence, or the shared use, of various means to a sometimes differently defined ultimate goal (<i>mokṣa</i>). This is also the era of <a href="https://hridayartha.blogspot.com/2014/02/des-utopies-dans-le-passe.html">the legendary royal couple of Oḍḍiyāna</a>, King Indrabhūti and his sister Lakṣmīṅkārā, if they ever lived... Lakṣmīṅkārā was the first one to search for <i>mokṣa</i>, and inspired King Indrabhūti to do the same, i.e. to practice absorption in the <i>natural state</i> (<i>sahajasamādhi</i>). He relinquished his kingdom, and practiced “<i>Mahāmudrā</i>” for twelve years in his palace. That’s Abhayadatta’s version<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn11">[11]</a>. Lakṣmīṅkārā gives a different version in the <i>Sahajasiddhi-paddhati</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn12">[12]</a>. There we learn that King Indrabhūti abdicated because of Lakṣmīṅkārā, and became a Buddhist monk: the popular Guru Suptabhikṣu (Kambala/Lvavapa). He received the instruction from his sister Lakṣmīṅkārā to go and practice in a carnal ground, in order to escape the many students that had followed their king as a guru.<br /><br />The absorption in the <i>natural state</i> (<i>sahajasamādhi</i>) referred to in the <i>Sahajasiddhi-paddhati</i>, is grounded in the most Tantric setting, but is presented at the same time as its apogee and a natural, spontaneous, innate state, requiring no effort (<i>yoga</i>). As long as there is any effort, “<i>it can not be called the natural state</i>”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftn13">[13]</a>, Lakṣmīṅkārā keeps reminding us. Her message is very similar to that of Saraha, as interpreted in the <i>Dohākoṣahṛdayārthagītāṭīkā</i> (<i>Do ha mdzod kyi snying po don gi glu'i 'grel pa</i> D2268, P3120) by Advaya-Avadhūtipa. Absorption in the <i>natural state</i> (<i>sahaja-stha</i>) is also to be found in the <i>Amanaska Yoga</i>. <a href="https://hridayartha.blogspot.com/2019/12/comment-se-conformer-au-monde.html">There seem to be shared interest</a>s between the <i>Mokṣopāya</i> or <i>Yogavāsiṣṭha</i>, the <a href="https://hridayartha.blogspot.com/2019/12/mental-et-non-mental.html"><i>Amanaska(-yoga)</i></a>, the <i>Sahajasiddhi(paddhati)</i>, and Saraha’s <i>Dohākoṣahṛdayārthagītā</i> for a state not unsimilar to that of a <i>jīvanmukti</i>, a “<i>continuous absorption in the natural state</i>”, in one's natural body, that allows a yogi, or anyone thus inclined, to remain active in our world, without abandoning one’s “kingdom”. All this will need to be further explored. <br /><br /><div style="text-align: center;">***</div><br /><div><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref1">[1]</a> Sargeant, Winthrop. (2009). Baghavad Gītā, Sunny Series <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref2">[2]</a> This aspect of a hero's end bears similarity to the end of <a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">heroic Yogis, carried off by khecarī (</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">apsaras</a><a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">) to a Khecara</a>. See my French blog <a href="https://hridayartha.blogspot.com/2023/09/rapide-survol-de-levolution-du.html">Rapide survol de l'évolution du transfert de "la conscience"</a> 29/09/2023 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref3">[3]</a> Figueira, Dorothy M. (2023). The Afterlives of the Bhagavad Gita: Readings in Translation, Oxford University Press. Chapter 8 <a href="https://academic.oup.com/book/46104/chapter-abstract/404640157?redirectedFrom=fulltext">The Nazi Kṣatriya Ethos: Hauer and Himmler</a>. <br /><br />“ [<a href="https://en.wikipedia.org/wiki/Jakob_Wilhelm_Hauer">Jakob Wilhelm Hauer</a> (1881–1962, the most prominent historian of religion in National Socialist Germany) would contribute to the seriousness of the <a href="https://en.wikipedia.org/wiki/Ahnenerbe#:~:text=The%20Ahnenerbe%20(German%3A%20%5B%CB%88a%CB%90n%C9%99n%CB%8C%CA%94%C9%9B%CA%81b%C9%99,Germany%20between%201935%20and%201945.">Ahnenerbe </a>by devoting his scholarship to showing Germans how their forebearers, the Indo-Aryans, accepted their destiny and acted in fulfilment of their duties (Alles 188). From 1934–58, Hauer published three almost identical versions of his essay on karmayoga in the Gītā. The first iteration in 1934, which we will examine here, Eine indo-arische Metaphysik des Kampfes und der Tat ‘validated the bellicose aims of the National Socialists in power’ (Benavides 263–4). It was the task of the modern German to fulfil his heroic duty violently (Benavides 264). This was the central theme of the Gīta for Hauer, its core that all other translations heretofore had failed to discern. It was necessary for modern Germans to access this message, since it preserved a significant phase of their Indo-German religious history, even though it had been diluted by other influences. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref4">[4]</a> Suzuki, DT. (1906). “<a href="https://terebess.hu/zen/mesterek/dtsuzuki-studies.pdf"><i>The Zen Sect of Buddhism</i></a>,” Journal of the Pali Text Society, p. 34. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref5">[5]</a> M26 Ariyapariyesanā [Pāsarāsi], and in several other suttas, e.g. M36 Mahāsaccakasutta.<br /><br /></div><div> <i>So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. </i><br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref6">[6]</a> Cowell, Edward B. (2005). <a href="https://www.ancient-buddhist-texts.net/Texts-and-Translations/Buddhacarita/Buddhacarita.pdf"><i>The Buddha-Carita, or The Life of Buddha by Aśvaghoṣa</i></a>, Book IV: [Strīvighātano] [The Women Rejected]. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref7">[7]</a> Ibid. Book V: [Abhiniṣkramaṇo] [Flight]<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref8">[8]</a> Bronkhorst, Johannes. (2011). <i>Buddhism in the Shadow of Brahmanism</i>, Brill.<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref9">[9]</a> Mahāprajñāpāramitāśāstra, chapter 41 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref10">[10]</a> “<i>In the Mokṣopāya we find a unique nondual idealist philosophy that teaches that the entire world is a dream of the cosmic mind— nothing is fundamentally real—and professes to convey the ultimate truth of all established philosophies while adhering to none in particular</i>.” Tamara Cohen, presentation of her thesis. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref11">[11]</a> Robinson, James B. (1979) <i>Buddha’s lions, The Lives of the Eighty-Four Siddhas</i>, Dharma publishing. Translated into Tibetan by sMon grub Shes rab (Grub thob brgyad cu rtsa bzhi’i lo rgyus).<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref12">[12]</a> Vriens, Joy. (2017) <i>Sahajasiddhi-paddhati, Le Guide du Naturel</i>, Tsadra, Yogi Ling, p. 115<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Three%20Indian%20Princes,%20to%20embrace%20or%20not%20to%20embrace%20the%20world.docx#_ftnref13">[13]</a> De ni lhan cig skyes brjod min/<p></p><div style="mso-element: footnote-list;"><div id="ftn13" style="mso-element: footnote;">
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</div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0tag:blogger.com,1999:blog-1858583177975255300.post-21485487570027377432023-11-05T02:48:00.018-08:002023-11-21T23:13:21.191-08:00Fools and Children, Wise men and Yogis<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3b8gCBdGuN1eSFnpk87wQ1v5QkWdRk3pp4elvqu3OaN-GrffEobbIMYgKm0zfkk4jk4cCPOIFEfICST-iGN2Ori1jckv-jLtgveTwKU-IOdAmxnoqEaIsJAsmEE-5KiqXvyNAWrvFiByx5gPfq-IKHjX3ARylgtBxbZDUm62kHldOPluHzmTc-nqiAUs/s350/dunce_hat%20I%20will%20be%20good.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="263" data-original-width="350" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3b8gCBdGuN1eSFnpk87wQ1v5QkWdRk3pp4elvqu3OaN-GrffEobbIMYgKm0zfkk4jk4cCPOIFEfICST-iGN2Ori1jckv-jLtgveTwKU-IOdAmxnoqEaIsJAsmEE-5KiqXvyNAWrvFiByx5gPfq-IKHjX3ARylgtBxbZDUm62kHldOPluHzmTc-nqiAUs/w640-h480/dunce_hat%20I%20will%20be%20good.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">"I will be good" - Dunce Cap </td></tr></tbody></table><br />Reading Rob Hogendoorn's interesting <i><a href="https://openbuddhism.org/culture/2023/yogis-and-children/" target="_blank">Yogis And Children</a></i>, I stumbled on these apparently quite often quoted and famous verses from the 4th century <a href="https://en.wikipedia.org/wiki/La%E1%B9%85k%C4%81vat%C4%81ra_S%C5%ABtra">Laṅkāvatāra</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn1">[1]</a>.<br /><blockquote>“<i>My doctrine has two modes,<br />Advice and tenets<br />To children I speak advice<br />And to yogis, tenets</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn2">[2]</a>”</blockquote>This quote is a translation from the Tibetan. The same quote in <a href="https://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm">DT Suzuki’s English translation</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn3">[3]</a>:<br /><blockquote>“<i>I have two forms of teaching the truth: self-realisation and discoursing. I discourse with the ignorant and [disclose] self-realisation to the Yogins</i>.”</blockquote>For context, the full passage of LXXII can be found in the footnote below. The term that here expresses “children”, "childish", “ignorant”, “fools” and other pejorative synonyms in the Sanskrit original of the Laṅkāvatāra is <a href="https://suttacentral.net/define/b%C4%81la?lang=en"><i>bāla</i></a>, and appears 231 one times in <a href="https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=1190&view=fulltext">the multilingual version of Bibliotheca Polyglotta</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn4">[4]</a>. I will vary the translation of <i>bāla</i> in this blog in order to show its pejorative intent. For the very polemical Laṅkāvatāra, the (Buddhist) world is divided between children/fools and Yogis, between those who follow the <i>suttas</i>/<i>sūtras</i> or discourses<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn5">[5]</a> and those who practice and obtain the state of “<i>self-realisation</i>” (<i>pratyātmagatikaṃ</i>, t. <i>rang gi grub pa'i mtha'</i>). What Suzuki translates as “<i>self-realisation</i>” is in fact the access to the absolute, the ultimate truth.<br /><blockquote>“<i>The knowledge which knows the ultimate truth is a central topic of the Lanka and is variously termed pratyātmāryajñānagati (the state of noble knowledge realized by oneself), svapratyātma (inner self-realization), pratyātmagati (that which is realized by oneself), pratyātmagatigocara (the field realized by oneself) and pratyātma dharmatā (the Dharma nature realized by oneself) in the sutra. Akira Suganuma writes that this "inner wisdom" is "that which all the teachings in the Laṅkāvatārasūtra indicate to us is to realize or accomplish</i>." (<a href="https://en.wikipedia.org/wiki/La%E1%B9%85k%C4%81vat%C4%81ra_S%C5%ABtra">Wikipedia</a>). </blockquote>“Yogis” are simply those who directly know the “ultimate truth” and know <i>how</i> to access it, and even to transmit it, sometimes directly from “<i><a href="https://terebess.hu/zen/SingSongLiu-Myth.pdf" target="_blank">mind to mind</a></i>”. Knowing absolute truths is the domain of religion and gnosis. According to the Laṅkāvatāra, the Buddha intentionally taught differently to “fools” (<i>bāla</i>) and “wise men” (<i>paṇḍitas</i>, later Yogis). But not all <i>paṇḍitas</i> and logicians (<i>tārkika</i>) are “Yogis”, that follow the <i>tenant</i> of the Laṅkāvatāra and thereby come to know the ultimate truth. The “foolish” (t. <i>mi mkhas pa</i>) are no longer contrasted with <i>paṇḍitas</i> or logicians (t. <i>mkhas pa</i>), but with “Yogis”.<br /><blockquote>“<i>This is indeed not a mental realm to be reached by the philosophers and the Śrāvakas; what is taught by the leaders [nāthāḥ, Lords] is the realm of self-realisation</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn6">[6]</a>.” </blockquote>Śrāvakas, "hearers" were the Buddha’s first direct disciples, to whom the Buddha gave his teachings (<i>suttas</i>), considered by the Laṅkāvatāra as “discourses” intended for “children”. <br /><br />The Laṅkāvatāra, written in sanskrit, reconfirmed a form of Buddhism that, following a mind-only philosophy, focussed more on the “ultimate truth” (rather than a middle way) as a goal, and requalified the first teachings of the Buddha as “discourses” intended for the “ignorant”. Most of these discourses were not even transmitted in “Vedic” or proper Sanskrit, but in vernaculars...<br /><blockquote>“<i>In the Pali canon (Cullavagga 5.33; Vin. ii.139.1 ff.) occurs a famous passage which, in abbreviated form, may be rendered thus: <br /><br />Two monks, brothers, <a href="https://hridayartha.blogspot.com/2021/02/les-premiers-de-cordee-du-reve.html">brahmans by birth, of fine language and fine speech</a>, came to the Buddha and said: Lord, here monks of miscellaneous origin (literally, of various names, clan-names, races or castes, and families) are corrupting (dūsenti) the Buddha’s words by (repeating them in) their own dialects; let us put them into Vedic. The Lord Buddha rebuked them: Deluded men, how can you say this? This will not lead to the conversion of the unconverted. . . And he delivered a sermon and commanded (all) the monks: You are not to put the Buddha’s words into Vedic. Who does so would commit a sin. I authorize you, monks, to learn the Buddha’s words each in his own dialect</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn7">[7]</a>” </blockquote>There were quite “<a href="https://hridayartha.blogspot.com/2022/05/le-bodhisattvayana.html">A Few Good Men</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn8">[8]</a>” among the Buddha’s crowd of rowdy <a href="https://en.wikipedia.org/wiki/%C5%9Arama%E1%B9%87a">śramaṇa</a>, who “sutraficated<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn9">[9]</a>” more positive materials for those (“Yogis”) who looked for direct knowledge of the “ultimate truth” (<i>paramārtha</i>), and that were not suitable for and accessible to “children” holding “<i>a destructive and nihilistic view concerning such subjects as continuation, activity, rising, breaking-up, existence, Nirvāṇa, the path, karma, fruition, and truth</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn10">[10]</a>.”<br /><blockquote>“<i>Because they have not attained an intuitive understanding [of the Truth], because <a href="https://hridayartha.blogspot.com/2021/03/la-precieuse-etoffe-uniquement-visible.html">they have no fundamental insight of things</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn11">[11]</a>.</i>” </blockquote>For these “good men”, Bodhisattvas and, later, Yogis, some<a href="https://hridayartha.blogspot.com/2016/08/les-bouddhistes-avant-de-letre.html"> Buddhist śramaṇas</a> were too much into philosophy, logic, and held <a href="https://hridayartha.blogspot.com/2016/07/astika-et-nastika.html">“nihilistic” (<i>nāstika</i>) views</a>, which may reflect the old Sāṃkhya-Yoga tension. Too much into Sāṃkhya (analytic knowledge, <i>prajñā</i>, or <i>jñāna</i>), not enough into “Yoga” (intuition of the ultimate truth, through <i>karma, i.e. </i>effort and ritual). Obviously, the Yogis following the Laṅkāvatāra considered their approach very much superior to that of “fools” and “children”. <br /><br />The distinction between a “Yogi” and a “child” finally comes down to this: to “intuit” or not to “intuit” “the Truth” (<i>paramārtha</i>). Those who intuit the Truth are awakened, those who don’t are not. For Yogis the “discourses” (<i>sūtras</i>) of the Buddha don’t lead to a direct knowledge of the Truth, but do allow to deal with passions (<i>kleśa</i>) and imaginations (<i>vikalpa</i>), and to accumulate merit (<i>puṇya</i>) in order to hopefully obtain more favorable conditions to practice the way of the Yogis in another existence. Followers of the Laṅkāvatāra and other Yogācārins, “Yogis”, needed to find ways to decide among themselves <i>who</i> intuits the Truth and <i>who </i>doesn’t, <i>who </i>is awakened, and to what degree, and <i>who </i>is still a “child”. Once “awakened”, always awakened, in whatever one does. It is the duty of the “Awakened”, “Yogis”, “Leaders” (<i>nāthāḥ</i>), to lead “children”.<br /><blockquote>“<i>It is the Tathāgata's great love (mahākaruṇā) of all beings, which never ceases until everyone of them is happily led to the final asylum of Nirvāṇa</i>” <br /><br />“<i>He is ever devising for the enlightenment and emancipation of all sentient beings. This is technically known as the working of Skilful Means (upāyakauśalya). Upāya is the outcome of Prajñā and Karuṇā. When Love worries itself over the destiny of the ignorant [bāla], Wisdom, so to speak, weaves a net of Skilful Means whereby to catch them up from the depths of the ocean called Birth-and-Death (saṃsāra). By Upāya thus the oneness of reality wherein the Buddha's enlightened mind abides transforms itself into the manifoldness of particular existence</i>s.”<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn12">[12]</a></blockquote>From the “intuition of the Truth” (<i>prajñā</i>) and the Love (<i>karuṇā</i>) of the “Awakened” for the ignorant (<i>bāla</i>) arise the Skilful Means (<i>upāyakauśalya</i>) and the Awakened’s “<i>particular existences</i>” (<i>nirmāṇakāya</i> t. <i>sprul sku</i>) that will help fishing the ignorant out of the Ocean of ignorance (<i>saṃsāra</i>) by leading them certainly and surely to the intuition of the Truth. <br /><br />How can the ignorant recognize and identify these “<i>particular existences</i>” of a Buddha or one of his avatars, capable of leading them? They can’t because they are ignorant. But there has been an unbroken line of spiritual generations of “<i>particular existences</i>” and patriarchs, said to go back all the way to the Buddha himself. Hagiographies recount how these were recognised by other “<i>particular existences</i>”, who all intuited the Truth. If a recognised and enthroned <i>nirmāṇakāya</i> performatively declares someone to be a <i>nirmāṇakāya</i> or an equivalent thereof, or if a master (recognised as such by his master or patriarch) declares someone else a master, then an ignorant ought to trust that “<i>particular existence</i>” and follow his lead. Being an island to oneself may sound good, but can “children” really be left alone? <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR8mm60gSFQXXUVbE3Z1r3Phhn-3kVQQkxuVpJqlRgpXSlN5879NcPnilLeZiLnRzMLKHU3w-zvJatBDumfmG7npF734_siTDm_RrXZdfcIfykVQe9QGw_dOOcVffOmjileSiEGA6ESbSjQhsrGOjgUSa8GBdYG64HjhFIFBhw9P2jDttufz6eGC1GQAM/s2700/The%20blind%20leading%20the%20blind.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1520" data-original-width="2700" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR8mm60gSFQXXUVbE3Z1r3Phhn-3kVQQkxuVpJqlRgpXSlN5879NcPnilLeZiLnRzMLKHU3w-zvJatBDumfmG7npF734_siTDm_RrXZdfcIfykVQe9QGw_dOOcVffOmjileSiEGA6ESbSjQhsrGOjgUSa8GBdYG64HjhFIFBhw9P2jDttufz6eGC1GQAM/w400-h225/The%20blind%20leading%20the%20blind.jpeg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The blind leading the blind, Pieter Bruegel the Elder</span></td></tr></tbody></table><br />To this sort of transmissions and lineages of nirmāṇakāyas and Masters, the “old” Buddha of the “discourses” could have objected:<br /><blockquote>“<i>Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Their statement turns out to be a joke—mere words, void and hollow</i>.” Tevijjasutta DN13<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn13">[13]</a></blockquote>Lineages of Yogis intuiting the ultimate truth are perhaps not that different from queues of Brahmins knowing the path to Brahmā, the Absolute. Only, Bodhisattvas and especially Yogis don’t accept to be treated as the Buddha treated the Brahmins. They are beyond any assessment. Didn’t the 3rd century <i><a href="https://hridayartha.blogspot.com/2021/02/la-marche-heroique.html" target="_blank">Śūraṃgamasamādhi Sūtra</a></i> state:<br /><blockquote>“'<i>Monks, a man [pudgala] should not judge a man, for he harms himself very quickly, O monks, that man who judges a man. I myself or someone like me can assess a man. In accordance with this teaching, O Kasyapa, a bodhisattva and a śrāvaka should consider all beings as being the Master himself, and ask themselves cautiously if some individual adhering to the Bodhisattva Vehicle is not before them</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn14">[14]</a>.” </blockquote>A Buddha or someone like the Buddha (e.g. representing him) can assess a common man (<i>pudgala</i>, t. <i>gang zag</i>), but <a href="https://hridayartha.blogspot.com/2016/01/la-politique-du-gandavyuha-sutra.html">a common man can’t assess a bodhisattva</a>. That would be his ruin. So therefore a man better avoids to specifically assess any superior, since he doesn’t know whether a certain individual isn't in fact a bodhisattva. This is even more true<a href="https://hridayartha.blogspot.com/2023/10/feudalism-samaya-and-living-in-tube.html"> if an individual is his Guru or his Vajra Brother</a>… <br /><br />There definitely is a Brahmanist influence at work in Mahāyāna Buddhism, allowing for the establishment of a hierarchy, <a href="https://hridayartha.blogspot.com/2021/02/les-premiers-de-cordee-du-reve.html">a caste of clerks and priests</a>, often in the service of the ruling classes, where bodhisattvas can better serve the general interest than among the ignorant, that are merely advised to accept their karma or embrace their fate, to <a href="https://hridayartha.blogspot.com/2021/06/ils-vivent-nous-dormons.html">stay in their place (svadharma) and obey</a>. <div><br /></div><div>Whilst assessing is not recommended for common <i>pudgalas</i>, it’s part of the duty of holy men, wise men, good men, Yogis to assess them, to put them back in their place, <a href="https://hridayartha.blogspot.com/2016/01/la-politique-du-gandavyuha-sutra.html">beat, condemn and execute them when necessary</a>, while essentialising them as ignorant. </div><div><br /></div><div>Karma is also called to the rescue. When one is <a href="https://hridayartha.blogspot.com/2012/08/ce-karma-qui-fait-les-princes-et-les.html">born in a poor <i>bāla </i>family</a>, it is because one did not follow the teachings of the wise in a previous life. The only way out is to follow their teachings, to obey and serve them, without assessing or criticizing them. </div><div><br /></div><div>There will always be wise men around to help the ignorant, if not to become wise, then at least to remain harmless until all the ignorant will have been fished out of the Ocean of ignorance. All those in charge are bodhisattvas, the Buddha and karma wouldn’t have allowed it to be otherwise. <br /><br />This has been repeated ad nauseam by the wise, but the ignorant won’t listen. In his <a href="https://web.archive.org/web/20100523160813/http:/www.szakja.hu/english/teachings/SakyaPandita_elegantsayings.html"><i>Elegant Sayings</i> (<i>Legs bshad rin po che’i gter</i>)</a><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn15">[15]</a>, Sakya Paṇḍita (1182-1251) could sometimes get quite upset by this.<br /><blockquote>“<i>One that has not gained knowledge in his former birth <br /> Is ignorant in the present life.<br />He who fears ignorance in his next life, <br /> Must study assiduously in this one</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn16">[16]</a>” <br /><br />“<i>Acquire knowledge though you may die next year.<br />Although in this life you may not become wise, <br /> In your future birth, if take with you, <br /> It will become a precious thing</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn17">[17]</a>.” <br /><br />“<i>Even if you strive for the sake of this present life, <br /> you will succeed happily if you act in accord with Dharma. <br /> Observe the difference between the prosperity <br /> of virtuous people and that of thieves</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn18">[18]</a>” <br /><br />“<i>He that understands well <br /> The difference between an excellent and low man <br /> Knows how to act.<br />This is the great foundation of prosperity</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn19">[19]</a>.” <br /><br />“<i>Ignorant people believe a monkey-catcher <br /> To be greater than a wise man.<br />When great delicacies are served along with bread and meat, <br /> They come back uneaten</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn20">[20]</a>.” <br /><br />“<i>Offering sweet scents to dogs and pigs,<br />A light to the blind, meat to those with indigestion,<br />Or instructions to the foolish -<br />These actions are senseless</i>.<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn21">[21]</a>”<br /><br /><i>Diligently conceal your own conduct, <br /> or most of it will be destroyed if you demonstrate it openly. <br /> If the monkey didn’t dance, <br /> why would anyone put a rope around its neck</i>?<a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn22">[22]</a>”<br /><br />“<i>Though low-minded men may be angry with a holy man, <br /> How could that holy man become wrathful in return?<br />Though the jackal may utter a nonsense language, <br /> The king of the forest mercifully protects him</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn23">[23]</a>.” <br /><br />“<i>The generous, though angry, are gentle when one bows before them.<br />The mean, yielded to, glow haughty.<br />Gold and silver, though hard, may be melted.<br />Dog's dung stinks when burned</i><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftn24">[24]</a>.”</blockquote>Knowledge is said to be power, and creates a gap between those who have and have not access to it. But what sort of knowledge are we talking of here, and is it really about a specific knowledge or even gnosis, in this case the intuition of “the ultimate truth”? </div><div><br /></div><div>Those with knowledge, any knowledge that is in favour at any time, will always side with those in power. Those with the required “knowledge” or expertise at a certain time associating with those that have power and means will be at the top, those without “knowledge”, power and means at the bottom. </div><div><br /></div><div>The justification of why those at the top and bottom end up there is built into this “knowledge” and reproduced by it. And this rests on the respective “merit” of each party. The extent of this “knowledge” is determined by those “in the know” using their discretion. One’s karmic “merit” will only be known after one’s death, <a href="https://hridayartha.blogspot.com/2014/09/bien-naitre-ou-bien-etre-thats-question.html">when one is reborn in such and a such a clan, caste, class</a>, et ceter. Meanwhile, knowledge and expertise can be bought with power and means. Intelligence can acquire the knowledge en vogue. With such “knowledge” one can serve the good ones and become good and even somewhat prosperous oneself, as Sakya Paṇḍita reminds us.</div><div><br /></div><div><span face="Arial, Tahoma, Helvetica, FreeSans, sans-serif" style="background-color: white; color: #222222; font-size: 13.2px;">This article has also been </span><a href="https://openbuddhism.org/blog/2023/fools-and-children-wise-men-and-yogis/" target="_blank">published on Open Buddhism</a><span face="Arial, Tahoma, Helvetica, FreeSans, sans-serif" style="background-color: white; color: #222222; font-size: 13.2px;">.</span><br /><br /><div style="text-align: center;">***</div><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref1">[1]</a> Lang kar gshegs pa'i mdo las/ <br /><br />nga yi chos tshul rnam gnyis te//<br />bstan pa dang ni grub mtha'o//<br />byis pa rnams la bstan pa bshad//<br />rnal 'byor pa la grub mtha'o// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref2">[2]</a> Geshe Lhundub Sopa, & Jeffrey Hopkins. (1989). <i>Cutting Through Appearances: Practice and Theory of Tibetan Buddhism</i>. Snow Lion Publications. p. 149<div><br /><div>Tenets (t. <i>grub mtha’</i>, s. <i>siddhānta</i>) seems to be the wrong translation here. The right word in Sanskrit is <i>svapratyātma</i>, in Tibetan <i>rang gi grub pa'i mtha'</i>, as can be read further on. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref3">[3]</a> Suzuki, Daisetz Teitaro. (1932).<i> <a href="https://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm">The Lankavatara Sūtra, A Mahayana Text</a></i>, LXXII. 61. For the full passage: <br /><br />“<i>Further, Mahamati, the ignorant and simple-minded keep on dancing and leaping fascinated with their wrong reasonings, falsehoods, and self-discriminations, and are unable to understand the truth of self-realisation and its discourse in words; clinging to the external world which is seen of the Mind itself, they cling to the study of the discourses which are a means and do not know properly how to ascertain the truth of self-realisation which is the truth unspoiled by the fourfold proposition. <br /><br />Said Mahamati: Blessed One, it is just as you say. Pray tell me, Blessed One, about the characteristic features of the truth of self-realisation and about the discourses on it, whereby I and other Bodhisattva-Mahasattvas in future time, understanding what they are, may keep ourselves away from the wrong logicians such as the philosophers and those who belong to the vehicles of the Sravaka and the Pratyekabuddha. <br /><br />(172) Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you. <br /><br />Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One. <br /><br />The Blessed One said this to him: Mahamati, there are two forms of teaching the truth attained by the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future. They are: the teaching by discourses, and the teaching by the establishment of self-realisation. What is meant by the studying of the discourses is this, Mahamati: there are various materials and canonical texts and discourses by which sentient beings are taught according to their dispositions and inclinations. What then is the truth of self-realisation by which the Yogins turn away from discriminating what is seen of the Mind itself? There is an exalted state of inner attainment which does not fall into the dualism of oneness and otherness, of bothness and not-bothness; which goes beyond the Citta, Manas, and Manovijnana; which has nothing to do with logic, reasoning, theorising, and illustrating; which has never been tasted by any bad logicians, by the philosophers, Sravakas, and Pratyekabuddhas, who have fallen into the dualistic views of being and non-being— this I call self-realisation. This, Mahamati, is what characterises the truth of self-realisation and discoursing on it, and in this you and the other Bodhisattva-Mahasattvas are to discipline themselves. So it is said: <br /><br />61. I have two forms of teaching the truth: self-realisation and discoursing. I discourse with the ignorant and [disclose] self-realisation to the Yogins.</i>”<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref4">[4]</a> There also is <a href="https://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu021_u.htm">the sanskrit version of Gretil</a>, where it occurs 232 times. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref5">[5]</a> De la bstan pa'i tshul ni 'di lta ste/ sems can rnams kyi sems kyi mos pa ji lta ba bzhin du tshogs sna tshogs kyi mdo sde bshad pa ste/ de ni bstan pa'i tshul zhes bya'o/ <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref6">[6]</a> Laṅkāvatāra: <br /><br />tārkikāṇām aviṣayaṃ śrāvakāṇāṃ na caiva hi |<br />yaṃ deśayanti vai nāthāḥ pratyātmagatigocaram || 2.122 || <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref7">[7]</a> Edgerton, Franklin. (1985 reprint). <i>Buddhist Hybrid Sanskrit Grammar and Dictionary</i> (2 Vols.), Motilal Banarsidass, Volume 1, Introduction, p. 1 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref8">[8]</a> Nattier, Jan. (2003). <i>A Few Good Men: The Bodhisattva Path According to the Inquiry of Ugraparipṛcchā</i>, University of Hawaii Press. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref9">[9]</a> “<i>Whether the Ugra began its life as a sūtra - that is, whether the person who first formulated what was to become this canonical document deliberately placed his own words in the mouth of the Buddha - we will never know. It is by no means certain that it did: there are examples in the Buddhist canon of texts originally attributed not to the Buddha, but to a particular (and named) individual, which were only gradually subjected to a process of "sūtrafication" during which the standard features of the sutra genre were added and the Buddha introduced into the text</i>.” A Few Good Men, p. 11 <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref10">[10]</a> Ye kecin mahāmate śramaṇā vā brāhmaṇā vā abhūtvā śraddhāhetuphalābhivyaktidravyaṃ ca kālāvasthitaṃ pratyayeṣu ca skandhadhātvāyatanānāmutpādasthitiṃ cecchanti, bhūtvā ca vyayam, te mahāmate saṃtatikriyotpādabhaṅgabhavanirvāṇamārgakarmaphalasatyavināśocchedavādino bhavanti | (41*) <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref11">[11]</a> Tat kasya hetor yad idaṃ pratyakṣānupalabdher ādyadarśanābhāvāt. </div><div><b>Tib.</b> mngon sum dang*/ mi dmigs pas/ thog ma mthong ba med pa’i phyir ro// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref12">[12]</a> <a href="https://lirs.ru/do/lanka_eng/lanka-intro.htm#introduction">Introduction of Suzuki’s translation of The Lankavatara Sūtra</a>. <br /><br />The “<i>particular existences</i>” of the Buddha are one of the main subjects of the 3rd century <i>Śūraṅgamasamādhi Sūtra</i>. <br /><br />“<i>This is Sakyamuni in Heroic Progress, a pure ray of wisdom and power, who manifests himself simultaneously in our little universe of four continents, in the Great Cosmos ... and in all the great cosmic systems ...; there, he is some divinity .... He is the same as the Buddha Vairocana</i>.” <br /> Lamotte, E. (1998), Śūraṃgamasamādhisūtra, The Concentration of Heroic Progress: An Early Mahayana Buddhist Scripture, translated by Sara Boin-Webb, London, Curzon Press <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref13">[13]</a> <a href="https://suttacentral.net/dn13/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin"><i>Experts in the Three Vedas</i>, DN13</a>, Bhikkhu Sujato <br /><br />“<i>What do you think, Vāseṭṭha? Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they pray to them and exalt them, following their course from where they rise to where they set with joined palms held in worship?</i>” <br /><br /><i>“Yes, Master Gotama.” <br /><br />“What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only straight path, the direct route that leads someone who practices it to the company of the sun and moon’?” <br /><br />“No, Master Gotama.” <br /><br />“So it seems that even though the brahmins proficient in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon. <br /><br />But it seems that even though they have not seen Brahmā with their own eyes, they still claim to teach the path to the company of that which they neither know nor see. <br /><br />What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?” <br /><br />“Clearly that’s the case, Master Gotama.</i>” <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref14">[14]</a> Etienne Lamotte (2005), <i>Śūraṃgamasamādhi Sūtra</i>, English translation, Motilal Banarsidass. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref15">[15]</a> Tarthang Tulku. (1977). <i>Elegant Sayings, Nāgārjuna and Sakya Paṇḍit</i>, Dharma Publishing. <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref16">[16]</a> skye ba snga mar ma bslabs pas//<br />tshe 'dir blun por mthong nas ni//<br />phyi mar blun por skye dwogs pas//<br />tshe 'dir dka' yang 'bad de mnyan// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref17">[17]</a> rig pa ngan par ‘chi yang bslab//<br />tshe ‘dir mkhas par ma gyur kyang*//<br />skye ba phyi mar btsol ba yi//<br />nor la rang nyid len par ‘dra// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref18">[18]</a> glo ldan tshe 'di bsgrub na yang*/<br />chos kyis bsgrub na bde bar 'grub//<br />dam pa rnams dang chom rkun gyi//<br />phun sum tshogs pa'i khyad par ltos//<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref19">[19]</a> Mi gang skye bo dam pa dang*//<br />dman pa’i khyad par legs shes nas//<br />de yi bya ba bsgrub shes pa//<br />phun sum tshogs pa’i gzhi chen yin// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref20">[20]</a> blun po'i drung du mkhas pa bas//<br />spre'u 'dzin pa khyad par 'phags//<br />sprel 'dzin zas dang nor gyis mchod//<br />mkhas pa lag pa stong par 'gro//<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref21">[21]</a> khyi phag rnams la dri zhim dang*//<br />dmus long ba la sgron me dang*//<br />ma zhu ba la kha zas dang*//<br />blun po rnams la chos ci dgos// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref22">[22]</a> rang spyod ‘bad pas sba bar bya//<br /> phal cher gsal bar bstan pas nyams//<br /> spre’us zlos gar mi byed na//<br />mgul du thag pa ci ste ‘dogs//<br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref23">[23]</a> skye bo dman rnams dam pa la//<br />khyad gsod byed kyi dam pas min//<br />seng ges wa tshogs legs skong ste//<br />wa nyid wa yi rigs la 'gran// <br /><br /><a href="file:///G:/Mon%20Drive/RECHERCHE/BLOG/BLOG%20Fools%20and%20Children,%20Wise%20men%20and%20Yogis.docx#_ftnref24">[24]</a> dam pa khros kyang btud na zhi//<br />dman rnams btud na lhag par rengs//<br />gser dngul sra yang bzhu nus kyi//<br />khyi lud bzhu na dri ngan 'byung*//<div style="mso-element: footnote-list;"><div id="ftn24" style="mso-element: footnote;">
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</div></div></div></div>Hridayarthahttp://www.blogger.com/profile/10713264962804395563noreply@blogger.com0