{"id":55447,"date":"2023-05-03T09:04:23","date_gmt":"2023-05-03T07:04:23","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=55447"},"modified":"2024-10-21T18:37:49","modified_gmt":"2024-10-21T16:37:49","slug":"chemin-nulle-part","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/chemin-nulle-part\/","title":{"rendered":"Le chemin qui ne m\u00e8ne nulle part"},"content":{"rendered":"

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Dans cet article, \u00ab\u00a0Le chemin qui ne m\u00e8ne nulle part\u00a0\u00bb, Gr\u00e9goire nous expose de fa\u00e7on condens\u00e9e le chemin du Dzogch\u00e8n, un “non-chemin”.<\/p>\n

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Le chemin qui ne m\u00e8ne nulle part<\/span><\/h1>\n

 <\/p>\n

Il nous arrive parfois d’avoir \u00e9gar\u00e9 notre t\u00e9l\u00e9phone. Nous nous agitons en tous sens, remuons ciel et terre pour le retrouver. Mais rien \u00e0 faire, il semble d\u00e9finitivement \u00e9gar\u00e9. Nous redoublons d’efforts pour remettre la main dessus. Il est perdu.<\/p>\n

Lass\u00e9, presque d\u00e9sesp\u00e9r\u00e9, au bout d’un temps, on capitule. On abandonne tout espoir\u2026 et il est l\u00e0\u00a0! Evidemment, il avait toujours \u00e9t\u00e9 l\u00e0, juste en face, en plein milieu, sous nos yeux. Se d\u00e9tendre et retrouver de l’espace pour mieux voir aurait suffi \u2013 au lieu de courir anxieusement vers un but. \u00c7a ne vous est jamais arriv\u00e9\u00a0? Edgar Allan Poe et sa lettre vol\u00e9e en offrent un exemple classique, les aventures de Tintin et du Capitaine Haddock dans Le Secret de La Licorne<\/em> et le Tr\u00e9sor de Rackham Le Rouge<\/em>, un autre plus populaire. Tant d’efforts, pour reconna\u00eetre ce qui \u00e9tait d\u00e9j\u00e0 l\u00e0 \u2013 voil\u00e0 une illustration possible du \u00ab\u00a0chemin\u00a0\u00bb dans la tradition Dzogch\u00e8n.<\/p>\n

Certains r\u00e9cits, antiques ou contemporains, illustrent \u00e9galement cette m\u00eame id\u00e9e. Dans sa qu\u00eate initiatique, Ulysse part chercher H\u00e9l\u00e8ne puis revient \u00e0 Ithaque de son Odyss\u00e9e. Dans ses films, Christopher Nolan nous embarque dans ses sp\u00e9culations, pour nous faire revenir au d\u00e9part, comme dans Tenet<\/em>, en vue d’une r\u00e9flexion sur la cyclicit\u00e9 du temps. On part pour mieux revenir mais, fondamentalement, tout \u00e9tait d\u00e9j\u00e0 l\u00e0. Notre vie ne serait-elle pas \u00e0 l’image de telles odyss\u00e9es\u00a0? Une sorte de qu\u00eate initiatique vers notre propre nature \u00ab\u00a0toujours\u00a0\u00bb d\u00e9j\u00e0 l\u00e0. Voyage immobile \u2013 vers un non-but.<\/p>\n

Ce que le Dzogch\u00e8n propose, comme toute tradition authentique, c’est un chemin<\/em>, une voie de r\u00e9alisation de notre nature fondamentale \u2013 un voyage initiatique vers ce que nous sommes r\u00e9ellement. Ce chemin, le Dzogch\u00e8n affirme cependant qu’il est illusoire. Il n’y a pas de chemin et pourtant<\/em> nous devons l’emprunter si nous souhaitons parvenir au but. Arpenter un chemin illusoire pour un r\u00e9sultat illusoire \u2013 car toujours d\u00e9j\u00e0 pr\u00e9sent et parfait\u00a0: voil\u00e0 ce qu’affirme la Grande Perfection. C\u2019est loin d\u2019\u00eatre le seul exemple du caract\u00e8re paradoxal ou non-duel de cette tradition.<\/p>\n

Nous autres modernes avons largement perdu le sens de cette notion de \u00ab\u00a0chemin\u00a0\u00bb ou de \u00ab\u00a0voie\u00a0\u00bb, et a fortiori<\/em> que celle-ci puisse mener \u00e0 un aspect ultime de la r\u00e9alit\u00e9 \u2013 absolu ou transcendant\u00a0: la Base primordiale (ye gzhi<\/em>). Que notre vie, tendue vers la mort, puisse ouvrir \u00e0 autre chose qu’\u00e0 la seule fin de l’existence nous est largement devenu \u00e9tranger. Et pourtant, c’est bien ce que propose le chemin de la tradition Dzogch\u00e8n\u00a0: cheminer vers le c\u0153ur de la r\u00e9alit\u00e9, pour nous lib\u00e9rer du cycle des existences conditionn\u00e9es (lire l\u2019article de Paul<\/a>).<\/p>\n

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“Ne pas chercher \u00e0 transformer, \u00e0 atteindre quoi que ce soit, mais demeurer dans la grande simplicit\u00e9 lumineuse, sans effort, inalt\u00e9r\u00e9e. Un chemin illusoire pour un r\u00e9sultat illusoire : une fois son illusion reconnue, il laisse place \u00e0 l’\u00e9vidence primordiale de la r\u00e9alit\u00e9.”\u00a0<\/span><\/p>\n<\/blockquote>\n

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Dans le Dzogch\u00e8n, le chemin se divise habituellement en \u00e9tapes pr\u00e9liminaire puis principale et enfin d’ach\u00e8vement. Le r\u00e9sultat du chemin propos\u00e9 par la Grande Perfection, c’est le corps d’arc-en-ciel (lire l\u2019article de Johanne \u00e0 ce sujet<\/a>), la r\u00e9alisation de notre v\u00e9ritable corps de lumi\u00e8re et l’incroyable disparition du corps physique de la pratiquante ou du pratiquant aux yeux de ceux qui restent. Tout d’abord les pratiques pr\u00e9liminaires visent \u00e0 distinguer clairement ce qui rel\u00e8ve de l’existence conditionn\u00e9e et de l’insatisfaction chronique dans laquelle nous baignons \u2013 l’errance cyclique<\/em> (‘khor ba – sa\u1e43s\u0101ra<\/em>) \u2013 de l’aspect compl\u00e9mentaire mais oppos\u00e9 de la r\u00e9alit\u00e9\u00a0: la grande paix dynamique \u2013 l’au-del\u00e0 des tourments<\/em> (myang ‘das – nirv\u0101\u1e47a<\/em>). \u2018Khor \u2018das ru shan<\/em> dit le tib\u00e9tain\u00a0: s\u00e9parer (ru shan<\/em>) le cycle (‘khor<\/em>) de son au-del\u00e0 (‘das<\/em>)\u00a0: progressivement lever les voiles qui obscurcissent notre nature primordiale.<\/p>\n

Une fois ceci pleinement accompli, c’est alors la pr\u00e9sentation \u00e0 la nature de l’esprit, l’introduction fondamentale et d\u00e9finitive (ngo sprod<\/em>) \u00e0 notre propre nature primordiale. La pratique de la contemplation naturelle (mnyam bzhag<\/em>) peut alors d\u00e9buter. Nous demeurons en contact avec la nature ultime de la r\u00e9alit\u00e9 (rig pa<\/em>) \u2013 nous devenons un Seigneur de l’\u00e9vidence primordiale (rig ‘dzin – vidy\u0101dhara<\/em>) et continuons avec les pratiques d’ach\u00e8vement du chemin. Par la contemplation de trekch\u00f6 (khregs gcod<\/em>) \u2013 trancher la rigidit\u00e9 \u2013, on d\u00e9noue toutes les fixations pour laisser aller le flot naturel de la r\u00e9alit\u00e9 de ce que nous sommes. Par la continuit\u00e9 de la pratique et des exp\u00e9riences qui y sont faites, on en vient ainsi \u00e0 stabiliser la r\u00e9alisation de la nature vide (stong pa<\/em>) et primordialement pure (ka dag<\/em>) de la r\u00e9alit\u00e9. De ce vide qui n’est pas rien mais luminosit\u00e9 dynamique, tout peut alors se d\u00e9ployer spontan\u00e9ment (lhun sgrub<\/em>). Ce sont ensuite les pratiques de th\u00f6gal (thod rgal<\/em>) \u2013 le saut imm\u00e9diat \u2013 qui, avec les quatre visions (snang bzhi<\/em>), permettent \u00e0 la Base, nature ultime de la r\u00e9alit\u00e9, de se d\u00e9ployer pleinement dans l’exp\u00e9rience du yogi ou de la yogini. Progressivement les visions prennent toute la place de son exp\u00e9rience avant d’\u00eatre r\u00e9absorb\u00e9es en leur propre nature \u2013 \u00e0 l’image du mouvement de d\u00e9ploiement et reploiement (‘phro ‘du<\/em>) de la r\u00e9alit\u00e9 \u00e0 chaque instant \u2013 Shiva Natar\u0101ja \u2013 la danse de Shiva ou la respiration cosmique de Brahma (voir l\u2019article de Mila Khyentse<\/a>) selon d’autres traditions. Ibn ‘Arabi soutiendrait la m\u00eame chose en islam soufi.<\/p>\n

La finalisation de ce processus se poursuit sans \u00eatre en rien distingu\u00e9e de tous les instants de la vie ordinaire, du jour et de la nuit. La r\u00e9alisation ultime de ces pratiques \u2013 le but du chemin du Dzogch\u00e8n \u2013 est alors accomplie au moment de la mort, lors de l’ultime pratique en cette vie \u2013 demeurer en contemplation pour accomplir, pour le bien des \u00eatres, le corps d’arc-en-ciel.<\/p>\n

Fondamentalement, d\u00e8s les pratiques d’ach\u00e8vement, il n’y a litt\u00e9ralement \u00ab\u00a0rien \u00e0 faire\u00a0\u00bb. Demeurer, laisser-\u00eatre, naturel et authentique. Ne pas chercher \u00e0 transformer, \u00e0 atteindre quoi que ce soit, mais demeurer dans la grande simplicit\u00e9 lumineuse, sans effort, inalt\u00e9r\u00e9e. Un chemin illusoire pour un r\u00e9sultat illusoire : une fois son illusion reconnue, il laisse place \u00e0 l’\u00e9vidence primordiale de la r\u00e9alit\u00e9. Plus facile \u00e0 dire qu’\u00e0 (non-)faire\u00a0! Il aura fallu beaucoup d’efforts pour parvenir au non-effort. Passer par tous les recoins de notre complexit\u00e9 pour revenir \u00e0 la grande simplicit\u00e9. Le chemin n’aura pas \u00e9t\u00e9.<\/p>\n

Et le petit chemin dans le bois (Holzwege<\/em>), que Rilke et Heidegger \u00e9voquaient, ne menait bien nulle part \u2013 nous \u00e9tions d\u00e9j\u00e0 au milieu de la clairi\u00e8re, source de toute lumi\u00e8re.<\/p>\n

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Dans cet article, \u00ab\u00a0Le chemin qui ne m\u00e8ne nulle part\u00a0\u00bb, Gr\u00e9goire nous expose de fa\u00e7on condens\u00e9e le chemin du Dzogch\u00e8n, un “non-chemin”.<\/p>\n","protected":false},"author":4,"featured_media":55428,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[117,184,196,209],"tags":[275,229,233],"class_list":["post-55447","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog-fr","category-culture-et-traditions","category-dzogchen-introduction-generale","category-bases-dzogchen","tag-bases","tag-dzogchen","tag-pratique"],"yoast_head":"\nLe chemin qui ne m\u00e8ne nulle part - Dzogchen 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