By David Dubois
Ce livre reveal le mystery du tantrisme shivaïte non-duel du Cachemire. remark aller de l. a. dualité vers l. a. non-dualité ? Faut-il pour cela supprimer toute dualité, fuir le monde, faire le vide, renoncer à ses désirs ? C'est l. a. voie de l'advaita vedânta qui sacrifie l. a. dualité pour atteindre l. a. non-dualité. Mais David Dubois nous montre que le non-dualisme du Cachemire embrasse l. a. dualité dans l. a. non-dualité et ne sacrifie jamais le a number of au nom de l'Un. Scrutateurs des détails du quotidien avec ses petits miracles et ses grandes misères, les maîtres du shivaïsme ont suggéré que los angeles liberté se logeait au coeur même de l'émotion, dans los angeles terreur, dans le choc de l'effroi, mais aussi dans le désir, los angeles jalousie et même l'égoïsme. Ils développent une alchimie concrète qui plonge dans los angeles tourmente pour l. a. dépasser. L'auteur présente l'essentiel des conseils pratiques et des expériences des grands maîtres indiens. Ni réincarnation, ni karma, ni lendemains qui chantent - juste un regard lucide sur ce qui arrive pour le meilleur et pour le pire. Yoga de l'instant, de los angeles shock, du désarroi, du contre-pied et de l'excès aussi bien que de l. a. sieste, ce témoignage forme comme un écho étonnant à nos interrogations.
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Extra info for Introduction au tantra : Pratique de l'éveil au cœur du quotidien
Conscious states seem to be rather different from physical states, and since we cannot observe the connection between them, h o w can we be sure that when the body dies, the soul dies also? A more popular view in Indian thought is that we are part of a constant cycle of birth and rebirth, until the final liberation through e n l i g h t e n m e n t . T h e fate of souls after death is determined by their behaviour during their lives, which tends to be reflected in the sort of transmigration that they can undergo.
We need to distinguish between two sorts of unreality, one where an object is mistaken for something that it is not, and this is different from the case where we take ordinary experience to be ultimate reality, which it is not when compared with the one principle of reality, brahman, itself. The individual self is not illusory in the first sense, since it is brahman appearing to us in a particular way, in the only way that would make sense to us given our physical and mental constitution. Seeing brahman in this way leads to errors about its real nature, but none the less it gives us a glimpse of that real nature.
Zoroastrian philosophy is also not explicitly ascetic, although the honourable poor individual is awarded a high religious rank. There is nothing wrong with wealth, provided that it is acquired fairly and used in appropriate ways. On the other hand, there are varieties of Zoroastrianism that ally it closely with Hinduism, and so make it more sympathetic to various ascetic strategies. There is a consistent ascetic strain in Islamic philosophy. This is often identified initially with the figure of Socrates, and was taken up by many in the Sufi movement.