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Dyczkowski : Finite and Infinite

vendredi 9 mars 2018

honnêteté
honestidade
honesty
honneur
honra
honradez
honor
honour
retitude
retidão

The New Way Weg
chemin
caminho
way
camino
(navamārga) taught in Kashmiri Śaiva Śivaïsme du Kaśmïr
Shivaïsme du Cachemire
Xivaísmo de Caxemira
Shivaismo de Caxemira
Kashmir Shaivism
Kashmiri Śaiva
doctrine doctrine
doutrina
canon
cânone
is transcendence Transzendenz
transcendence
transcendência
transcendencia
trascendencia
transcendant
transcendente
through active participation participation
participação
participación
metoche
métochè
. Not freedom Freiheit
liberté
liberdade
freedom
liberdad
eleutheria
svātantrya
Atiguna
‘from’, but freedom ‘to’. Desire is not denied, but accepted at a higher level as the pure will or freedom (svātantrya) of the absolute Absolu
Absoluto
Absolute
Absoluteness
Bhairava
Paramaśiva
. Desire is to be eliminated only if it is desire ‘for’ (ākānkşā), rather than desire ‘to’ (icchā voluntas
volonté
vontade
voluntad
volition
the will
icchā
). Matter matière
matéria
matter
ύλη
hyle
material
matériel
materialidade
matérialité
materiality
materialidad
cannot sully the absolute, nor is it unreal. Freedom is achieved by knowing ‘matter-unreality’ completely ; ignorance ignorance
ignorância
ignorancia
ajñāna
ajnana
tamas
of the spirit esprit
espírito
spirit
mente
mind
manas
mental
is [40] ignorance of the true nature nature
physis
phusis
phúsis
natura
natureza
naturaleza
of matter. From this point of view ignorance is failure to experience directly the intimate connection (sambandha) between the infinite Unendlichkeit
unendlich
Infinito
Infini
Infinite
Infinité
and the finite Endlichkeit
finitude
finitude
finitud
finite
limit
limite
limitação
limitación
limitation
, thus justifying an active participation in the infinite-finite continuum. Following this New Way the transition from the finite to the infinite does not require that we postulate any ontological distinction between them. The finite is a symbol symbolon
symbolisme
symboles
symbole
simbolismo
símbolo
símbolos
symbol
symbolism
symbols
of the infinite. The infinite stamps its seal (mudrā) onto its own nature replete with all possible forms of the finite. This is the transcendental attitude of the absolute, namely its impending manifestation Offenbarkeit
manifestação
manifestation
manifestación
Bekundungsschichten
as the finite. Reality Bestand
Grundbestand
Realität 
réalité
realité fondamentale
réalité subsistante
real
réel
realidad
realidade
reality
is the state of eternal emergence (satatodita) of the finite from the infinite and vice vice
vices
vício
vícios
défaut
malice
malícia
kakíai
versa. Expansion of the relative distinction (bheda différence
bheda
diferença
difference
) between the elements éléments
elementos
elements
stoicheion
stoicheia
constituting the All is equivalent Gleichheit
égalité
igualdade
equivalence
gleich
igual
equivalente
equal
equivalent
to contraction of the undivided (abheda) awareness awareness
being aware
être-conscient
ser-ciente
estar-consciente
dṛṣṭisṛṣṭi
of its totality Ganze
Ganzheit
Ganzsein
Ganzseinkönnen 
le tout
totalité
être-tout
pouvoir-être-tout
intégralité
entièreté
o todo
totalidade
ser-todo
ser-um-todo
nikhila
totality
and vice versa. Neither excludes the other, but together they participate in the allembracing fullness (pūrnatā) of the pulsation (spanda Réverbération
réverbération
reverberação
reverberation
reverbaración
vibration
vibração
vibración
echo
eco
tremor
Spanda
) of the absolute in its different phases of being Seiende
Seiendes
Seienden
l'étant
étants
ente
entes
sendo
beings
being
. True knowledge connaissance
gnosis
intuition intellectuelle
gnôsis
connaître
conhecer
gnose
knowledge
know
conocer
conocimiento
conhecimento
jñāna
jnāna
jnana
(sadvidyā) from this point of view, is to know that the apparent opposites Gegenstand
Gegen-stand
obiectum
opostos
oposicionalidade
opposition
opposites
normally contrasted with one another, such as subject sujet
objet
sujeito
objeto
subject
object
Subjekt
Objekt
and object, unity Einheit
unité
unidade
unidad
unity
and diversity, absolute and relative, are aspects of the one L'Un
hen
hén
Uno
the One
reality.

The Vedāntin’s way is one of withdrawal from the finite in order to achieve a return (nivŗtti) to the infinite. This process, however, from the Śaiva point of view is only the first stage. The next stage is the outward journey (pravŗtti) from the infinite to the finite. When perfection perfection
perfeição
perfección
entelecheia
is achieved in both movements, that is, from the finite to the infinite and back, man participates in the universal vibration of the absolute and shares in its essential freedom. Thenceforth, he no longer travels "to’ and ‘from’ but eternally ‘through’ the absolute, realised to be at once both infinite and finite. The highest level of dispassion desapego
desprendimento
détachement
apatheia
apathy
detachment
dispassion
kaivalya
vairāgya
renoncement
renúncia
dépassionnement
vairāgyam
(paravairãgya) is not attained by turning away from appearance Erscheinung
apparition
manifestação
aparecimento
apariencia
appearance
Erscheinende
aparição
but by realising that the absolute manifests as all things. The absolute freely makes diversity (bheda) manifest through its infinite power possibilité
potentialité
Toute-Possibilité
pouvoir
poder
power
. The wise know that this power pours into the completeness of the All (viśvamandala) and in so doing, flows only into itself. Standing at the summit of Being (parakāşţhā) the absolute is brimming over with phenomena. The streams of cosmic manifestation flow everywhere from it as does water eau
água
water
hydro
from a tank full to overflowing. Replenished inwardly by its own power, it emerges spontaneously as the universe Univers
Universo
Universe
, and makes manifest each part of the cosmic totality as one with its own nature.


Voir en ligne : MARK DYCZKOWSKI

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