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Accueil > Oriente > Dyczkowski : The Doctrine of Vibration

Dyczkowski : The Doctrine of Vibration

vendredi 9 mars 2018

Just as the Pratyabhijnā school is named after Utpaladeva?’s Stanzas on? the Recognition of God, so the Spanda school takes its name from one of its root texts, namely, the Spandakārikā, the Stanzas on Vibration. The philosophy of the Pratyabhijnā focuses on the liberating recognition of the soul’s authentic identity as Śiva while the [21] Doctrine of Vibration stresses instead the importance of experiencing Spanda, the vibration or pulse of consciousness?. The mainstay of the Doctrine of Vibration is the contemplative experience the awakened yogi has of his true nature? as the universal? perceiving and acting consciousness. Every activity? in the universe, as well as every perception, notion, sensation or emotion in the microcosm ebbs and flows as part of the universal rhythm of the one reality, which is Śiva, the one God Who is the pure conscious agent and perceiver. According to the Doctrine of Vibration, man? can realise his true nature to be Śiva by experiencing Spanda, the dynamic, recurrent and creative activity of the absolute?.

The Spanda school, like the Pratyabhijnā, originated and developed in Kashmir through the works of known authors, not in anonymous Tantras. Indeed, the origins of this school mark the beginnings of Kashmiri Śaivism in our modem sense of the term. In the first half of the ninth century, a Śaiva ascetic called Vasugupta received, Ksemarāja tells us, a revelation from Śiva in a dream in which he was told that an important message for all mankind lay hidden on Mount Mahādeva in Kashmir. Going to the spot indicated to him, he found a boulder on which were inscribed the Aphorisms of Śiva (Śivasūtra). Consisting of some eighty brief statements, the Sivasūtra summarizes the essentials of monistic Śaiva Yoga. Although its authorship is traditionally attributed, as is scripture, to Śiva Himself, it is nonetheless the first Kashmiri Śaiva work. Concise as it is profound, the Sivasūtra required explanation and so commentaries came to be written, four of which survive. The most extensive is the Vimarsini by Kşemarāja, Abhinavagupta?’s closest disciple. It has already been translated into a number of languages. Varadarāja, Kşemarāja’s junior contemporary, wrote another commentary largely based on Kşemarāja’s work. Although lacking originality it does contain a few novel ideas. It is not just a summary cf it, as is the anonymous Sivasūtravrtti. A fourth commentary, by Bhāskara, however, differs from it in many respects. Predating Kşemarāja’s work, it appears to represent an independent commentatorial tradition. It is, as yet, untranslated.

Voir en ligne : MARK DYCZKOWSKI