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Accueil > Oriente > Dyczkowski : passion and dispassion

Dyczkowski : passion and dispassion

vendredi 9 mars 2018

The involution of phenomena? and their reassimilation into the absolute? is not enough. True knowledge? and perfect dispassion can only be achieved when we realise that the universe is the expansion (vikāsa) of the absolute void? of content (śūnyarūpa). The absolute will [41] (icchā) is the driving force behind this cosmic expansion. It is the pure intent of Being to act and exist which although, in a sense, is similar to mundane desire is unsullied by any object? of its intent (işyamāna) and so differs fundamentally from it. The absolute yearns for nothing other than itself. Desire is not to be abandoned but elevated to the level of this pure will (icchāmātra). This is achieved not by restraint or suppression of desire, but by merging it with the divine creative will of the absolute. This is the spontaneity of the Way of Wholeness. Quotes Jayaratha :

Those who went before said that [desire] is checked by the practice of dispassion ; we teach that this is achieved by desisting from all effort.

The absolute oscillates between a ‘passion’ (rāga) to create and ‘dispassion’ (virãga) from the created. This is the eternal pulsation— Spanda—of the absolute. Through it the absolute transforms itself into all things? and then returns back into the emptiness (śūnya) of its undifferentiated nature?. Both poles of this movement are equally real? ; both are equally absolute. Allowing for the reality of manifestation, the Śaiva absolute is called the Great Oneness (mahãdvaya). An experienced music? lover, hearing a fast sequence of notes played on? the vīnā can distinguish whether the microtones are high or low. Similarly the well-practiced yogi can discern the unity of reality while phenomena are manifest to him. If duality and unity were in fact absolute contraries, the moment they appeared together, they would cancel each other out. This, however, is not the case. We continue to experience the diversity of daily life (vyavahāra). The Vedāntin who distinguishes between duality and unity, saying that the former is false while the latter is true, is under the spell of Māyā?—the ignorance? he seeks so hard to overcome. All forms of relative distinction, even that between the dual and the non-dual, are due to Māyā ; none of them are applicable to the uncreated, self-existent reality, free of all limitation. Abhinava writes :

Where duality, unity and both unity and duality are equally manifest is said to be [true] unity. To those who object that in that case diversity (bheda) must also exist, [we say :] so be it : we do not want to speak overmuch. We neither shun nor accept [anything] that [manifests to us] here [in this world?] as you do.

Voir en ligne : MARK DYCZKOWSKI