{"id":61164,"date":"2024-02-21T08:00:19","date_gmt":"2024-02-21T07:00:19","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=61164"},"modified":"2024-02-18T10:55:14","modified_gmt":"2024-02-18T09:55:14","slug":"la-montagne-est-vivante-2","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/la-montagne-est-vivante-2\/","title":{"rendered":"La montagne est vivante 2"},"content":{"rendered":"

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Dans “La montagne est vivante 2” Paul parle des Yul lha comme des divinit\u00e9s-r\u00e9gions, protectrices des \u00eatres et des enseignements.<\/p>\n

[\/et_pb_blurb][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ admin_label=”Feature 14″ _builder_version=”4.16″ min_height=”630px” custom_margin=”-1px||-121px|||” custom_padding=”0px||49px|||” locked=”off” global_colors_info=”{}”][et_pb_row column_structure=”2_3,1_3″ use_custom_gutter=”on” gutter_width=”2″ make_equal=”on” _builder_version=”4.16″ width=”83.6%” custom_padding=”0px|||||” global_colors_info=”{}”][et_pb_column type=”2_3″ module_class=”column1″ _builder_version=”4.16″ custom_padding=”|||” custom_padding_tablet=”||50px|” custom_padding_phone=”” custom_padding_last_edited=”on|tablet” global_colors_info=”{}” padding_tablet=”||50px|” padding_last_edited=”on|tablet” custom_padding__hover=”|||” padding_phone=”||50px|”][et_pb_text quote_border_weight=”0px” quote_border_color=”rgba(0,0,0,0)” module_id=”up1″ _builder_version=”4.24.0″ text_font=”Montserrat||||||||” text_font_size=”18px” text_line_height=”1.8em” link_font=”Montserrat|700||||||#BF9E77|” link_text_color=”#BF9E77″ link_font_size=”18px” link_line_height=”1.8em” quote_font=”Cormorant Garamond|700|||||||” quote_text_color=”#13204d” quote_line_height=”1.3em” header_font=”|700|||||||” header_2_font=”Quattrocento Sans|700|||||||” header_2_text_color=”#13204d” header_2_line_height=”1.6em” header_3_font=”|700|||||||” header_3_text_color=”#000000″ header_4_letter_spacing=”12px” header_5_font=”|300|||||||” header_5_text_color=”#bfbfbf” header_5_letter_spacing=”12px” header_6_font=”|700|||||||” header_6_letter_spacing=”12px” module_alignment=”left” custom_margin_tablet=”” custom_margin_phone=”” custom_margin_last_edited=”on|tablet” custom_padding=”29px||29px||true|” quote_font_size_tablet=”” quote_font_size_phone=”” quote_font_size_last_edited=”on|desktop” saved_tabs=”all” locked=”off” global_colors_info=”{}”]<\/p>\n

La montagne est vivante 2<\/h2>\n

Ma\u00eetres du sol, ma\u00eetre de l\u2019esprit<\/em><\/p>\n

Les \u00e9crits anciens parlent de quatre Monts-Rois au Tibet. Chacun est reli\u00e9 \u00e0 une tradition ancestrale, \u00e0 un personnage mythique ayant fa\u00e7onn\u00e9 l\u2019histoire tib\u00e9taine: les rois, Padmasambhava, ou le roi mythique G\u00e9sar de Ling.<\/p>\n

Nyanchen Thanglha est l\u2019un de ces monts souverains. On raconte qu\u2019\u00e0 l\u2019arriv\u00e9e du ma\u00eetre indien Padmasambhava au Tibet, Nyanchen Thanglha apparut sous la forme d\u2019un immense serpent blanc et d\u00e9ploya ses anneaux sur plusieurs r\u00e9gions du Tibet en une \u00e9norme d\u00e9monstration de puissance. Padmasambhava entra alors dans une intense absorption m\u00e9ditative, d\u00e9ployant la force de la nature absolue de l\u2019esprit : Nyanchen Thanglha risquant de p\u00e9rir, se soumit \u00e0 la puissance de cette concentration. Il se transforma alors en un enfant portant des v\u00eatements blancs et un diad\u00e8me turquoise, et offrit au ma\u00eetre le coeur de son souffle vital (tib. : srog snying<\/em>, prononcer sognying). En retour, Padmasambhava lui donna un nom initiatique et fit de lui un protecteur asserment\u00e9, en charge de garder l\u2019enseignement qu\u2019il allait r\u00e9pandre au Tibet.<\/p>\n

\n

“Les yul lha sont les souverains d\u2019un territoire qui est g\u00e9ographiquement d\u00e9termin\u00e9. Souverains, car ils y r\u00e8gnent en ayant pouvoir sur les \u00e9l\u00e9ments : ils sont capables d\u2019y modifier la m\u00e9t\u00e9o, d\u2019y d\u00e9clencher des calamit\u00e9s, ou bien d\u2019y accro\u00eetre les r\u00e9coltes en intensifiant le d\u00e9veloppement des v\u00e9g\u00e9taux.”<\/p>\n<\/blockquote>\n

Peu apr\u00e8s, le protecteur se changea en homme pour aller \u00e0 la rencontre de l\u2019empereur Trisong Detsen, auquel il rendit hommage. Interrog\u00e9 sur sa conduite, il expliqua que lui et l\u2019empereur \u00e9taient li\u00e9s de quatre fa\u00e7ons diff\u00e9rentes : ils \u00e9taient des protecteurs des quatre r\u00e9gions du Tibet central, ils \u00e9taient des \u00eatres d\u2019une grande fid\u00e9lit\u00e9, ils \u00e9taient des \u00eatres d\u2019une grande modestie, ils poss\u00e9daient de grands m\u00e9rites. Padamsambhava lui ordonne alors de veiller sur la lign\u00e9e de l\u2019empereur. Ny\u00e8nchen devient alors le \u00ab\u00a0koula\u00a0\u00bb (sku lha<\/em>\/sku bla<\/em>), la d\u00e9it\u00e9 vitale tut\u00e9laire de l\u2019empereur.<\/p>\n

Ce r\u00e9cit est un bon exemple de ce qu\u2019est un \u00ab\u00a0yul lha\u00a0\u00bb : pas seulement une \u00ab\u00a0d\u00e9it\u00e9 locale\u00a0\u00bb, mais peut-\u00eatre plut\u00f4t une \u00ab\u00a0d\u00e9it\u00e9-r\u00e9gion\u00a0\u00bb. Un genius loci<\/em>, un \u00ab esprit du lieu\u00a0\u00bb\u2026 On multiplie les qualificatifs pour approcher dans nos langues occidentales ces \u00eatres \u00e9l\u00e9mentaires qui, nous le sentons encore, sont \u00ab\u00a0ma\u00eetres du sol\u00a0\u00bb sur les terres o\u00f9 nous habitons. Comme l\u2019histoire de Padmasambhava et de Trisong Detsen le montre, les \u00ab\u00a0d\u00e9it\u00e9s-r\u00e9gion\u00a0\u00bb ont des liens complexes, ambivalents, mais tr\u00e8s profonds avec les \u00eatres humains. Ils ne sont pas d\u00e9volus \u00e0 une fonction unique, mais poss\u00e8dent eux aussi une histoire, une trajectoire personnelle susceptible d\u2019\u00e9volutions et de retournements spirituels.<\/p>\n

Ils sont les souverains d\u2019un territoire qui est g\u00e9ographiquement d\u00e9termin\u00e9. Souverains, car ils y r\u00e8gnent en ayant pouvoir sur les \u00e9l\u00e9ments : ils sont capables d\u2019y modifier la m\u00e9t\u00e9o, d\u2019y d\u00e9clencher des calamit\u00e9s, ou bien d\u2019y accro\u00eetre les r\u00e9coltes en intensifiant le d\u00e9veloppement des v\u00e9g\u00e9taux.<\/p>\n

Investis de ce pouvoir territorial, les \u00ab\u00a0ma\u00eetres du lieu\u00a0\u00bb (gzhi bdag – on les a vulgaris\u00e9 comme \u201cma\u00eetres du sol\u201d) poss\u00e8dent ainsi une sorte de gouvernance sur la destin\u00e9e des \u00eatres qui naissent, r\u00e9sident ou ne font que passer sur leur territoire. Les d\u00e9it\u00e9s territoriales sont ainsi consid\u00e9r\u00e9es comme les protectrices de la vitalit\u00e9 et de l\u2019invuln\u00e9rabilit\u00e9 du pays sur lequel ils r\u00e8gnent ; de m\u00eame des personnes, des animaux et des esprits, b\u00e9n\u00e9fiques ou nuisibles, qui les habitent. Ils sont les gardiens de la sant\u00e9, de la bonne fortune, de la renomm\u00e9e, de la prosp\u00e9rit\u00e9, du succ\u00e8s, du bonheur, de la stabilit\u00e9 et de la force. Ils ont le pouvoir d’accro\u00eetre ces qualit\u00e9s vitales ou de leur nuire : tant\u00f4t bienveillants, tant\u00f4t terribles, ils connaissent la dualit\u00e9 d\u2019humeur que nous retrouvons en nous, les \u00eatres humains.<\/p>\n

Ils ont des formes impressionnantes quand ils se manifestent physiquement : serpents g\u00e9ants, guerriers mont\u00e9s \u00e0 cheval et portant des armures, jeunes hommes aux atours divins, brandisseurs de foudre ou d\u00e9tenteurs de joyaux, humano\u00efdes th\u00e9riomorphes, g\u00e9ants noirs aux yeux de feu, c\u2019est tout un monde de l\u2019invisible, \u00e0 la richesse infinie, pourtant moins chaotique qu\u2019il n\u2019y semble au premier regard car non-d\u00e9nu\u00e9 de logiques, de hi\u00e9rarchies et de lois\u2026<\/p>\n

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En effet, la montagne-esprit a aussi un coeur (une grotte par exemple), un centre vital qui contient ses trois principes: son souffle vital (srog<\/em>, prononcer sog), son esprit (sems<\/em>, prononcer s\u00e8m) et sa force essentielle (bla<\/em>, prononcer la). Les yogis y viennent renforcer leur pratique m\u00e9ditative car ces sanctuaires chtoniens poss\u00e8dent une qualit\u00e9 tellurique profonde. Cette \u00e9nergie vivante est n\u00e9anmoins sauvage, et le yogi peut faire face \u00e0 de nombreux obstacles et blessures s\u2019il ne parvient pas \u00e0 la dompter. Le ventre des montagnes est donc centre de culte, le lieu d\u2019un savoir sauvage \u00e0 comprendre et \u00e0 int\u00e9grer.<\/p>\n

Souvent, les histoires montrent les esprits des lieux dans toute leur f\u00e9rocit\u00e9, tr\u00e8s peu enclins \u00e0 se laisser conqu\u00e9rir par l\u2019homme : ils manifestent des pluies torrentielles, des temp\u00eates de neige,\u00a0 des orages foudroyants, leurs lacs se mettent \u00e0 bouillir \u2014 nos r\u00e9cents \u00e9v\u00e8nements climatiques (inondations, gr\u00eales et incendies) peuvent nous laisser entrevoir la puissance destructrice d\u2019une montagne en col\u00e8re \u2014 et il faut toute la puissance d\u2019absorption m\u00e9ditative d\u2019un pratiquant spirituel accompli pour convaincre ces puissants esprits \u00e0 un retour au calme. L\u2019histoire tib\u00e9taine regorge de r\u00e9cits o\u00f9 cette g\u00e9ographie vivante est certes dompt\u00e9e, mais aussi comprise par la connaissance de la nature de l\u2019esprit. De quoi nous inspirer ?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ***<\/p>\n

On pourrait croire d\u00e8s lors que tout cela nous renvoie \u00e0 des formes de religions primitives fond\u00e9es sur des superstitions m\u00e9t\u00e9orologiques, des peurs aveugles. Rien n\u2019est moins vrai.<\/p>\n

\u00c9tudiant les \u00e9volutions historiques du Bouddhisme et du B\u00f6n au Tibet, les chercheurs (Bellezza, Namkhai Norbu, Nebesky-Wojkowitz\u2026) montrent que ce savoir animiste pr\u00e9-existait \u00e0 l\u2019expansion de ces deux religions au Pays des Neiges, et que non content de n\u2019avoir pas \u00e9t\u00e9 effac\u00e9 comme une vieille croyance inutile, il a perdur\u00e9 \u00e0 travers la structuration et l\u2019\u00e9volution des pratiques spirituelles, en \u00e9tant compl\u00e8tement int\u00e9gr\u00e9, dig\u00e9r\u00e9 et remodel\u00e9.<\/p>\n

<\/p>\n

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\u00c0 ce titre, comme dans l\u2019histoire o\u00f9 Padmasambhava dompte Nyanchen Thanglha, toute d\u00e9it\u00e9 locale poss\u00e8de un nom secret et se voit attribuer une forme d\u00e9termin\u00e9e pourvue d\u2019attributs distincts mettant en \u00e9vidence ses qualit\u00e9s et activit\u00e9s ; des liturgies l\u2019invoquent, le propitient et lui rappellent ses engagements de protection du lieu et des communaut\u00e9s d\u2019\u00eatres qui y vivent. Il existe ainsi des textes de pratique rituels qui permettent d\u2019entrer en lien avec la d\u00e9it\u00e9 d\u2019une mani\u00e8re pr\u00e9cise et effective, dans un protocole codifi\u00e9 qui ram\u00e8ne toujours l\u2019esprit du pratiquant vers la dimension absolue de la nature de l\u2019esprit.<\/p>\n

Car s\u2019il est vrai que les demandes humaines sont parfois triviales, il n\u2019en demeure pas moins que toute pratique de concentration se d\u00e9bute et se termine par le contact avec la nature ultime de la r\u00e9alit\u00e9, mettant en lumi\u00e8re le caract\u00e8re illusoire de toute demande.<\/p>\n

Par ailleurs, certains humains aux qualit\u00e9s bien particuli\u00e8res sont parfois d\u00e9sign\u00e9s par telle ou telle d\u00e9it\u00e9 territoriale pour lui servir de m\u00e9dium\u2026 L\u2019homme ou la femme (lha pa<\/em> ou lha mo<\/em>) entre alors en transe, et saisi d\u2019une force surhumaine, se met \u00e0 parler d\u2019une voix \u00e9trange : la d\u00e9it\u00e9-r\u00e9gion \u00e9nonce alors quelques commentaires proph\u00e9tiques, \u00e0 m\u00eame d\u2019aider la communaut\u00e9 du territoire dont il a la charge.<\/p>\n

Enfin, le lien entre d\u00e9it\u00e9 locale et pratique spirituelle humaine se prolonge \u00e0 travers les g\u00e9n\u00e9rations : de m\u00eame que Nyanchen Thanglha devint la \u00ab\u00a0d\u00e9it\u00e9 tut\u00e9laire\u00a0\u00bb (sku bla) de l\u2019empereur Trisong Detsen, il n\u2019est pas rare qu\u2019un \u00ab\u00a0yullha\u00a0\u00bb devienne le protecteur d\u2019une famille ou d’un clan (ris rgyud lha<\/em>, prononcer rigyu lha)\u2026jusqu\u2019\u00e0 en \u00eatre parfois consid\u00e9r\u00e9 comme la d\u00e9it\u00e9 ancestrale (mes lha<\/em>, prononcer m\u00e9 lha). Extraordinaire int\u00e9gration de l\u2019humain \u00e0 son environnement, s\u2019y voyant li\u00e9 d\u2019os et de sang \u00e0 un anc\u00eatre-dieu chtonien.<\/p>\n

Pour en savoir plus, lisez notre premier article de la s\u00e9rie.<\/a><\/p>\n

<\/p>\n

[\/et_pb_text][et_pb_divider color=”#FFD62F” divider_position=”center” divider_weight=”3px” _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}”][\/et_pb_divider][et_pb_text module_id=”down” _builder_version=”4.23.1″ _module_preset=”default” text_font=”Montserrat||||||||” text_font_size=”16px” text_line_height=”1.4em” link_font=”Montserrat|700|||||||” link_font_size=”16px” link_line_height=”1.4em” global_colors_info=”{}”]<\/p>\n

Cette s\u00e9rie d\u2019articles est tir\u00e9e de quelques lectures essentielles:<\/p>\n

The Cult of Pure Crystal Mountain: Popular Pilgrimage and Visionary Landscape in Southeast Tibet,<\/em> Tony Huber<\/p>\n

Divine Dyads, Ancient Civilization in Tibet<\/em>, John Vincent Bellezza<\/p>\n

Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities<\/em>, Ren\u00e9 Nebesky-Wojkowitz<\/p>\n

 <\/p>\n

 <\/p>\n

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Plus d’articles<\/h2>\n

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Dans “La montagne est vivante 2” Paul parle des Yul lha comme des divinit\u00e9s-r\u00e9gions, protectrices des \u00eatres et des enseignements.<\/p>\n","protected":false},"author":2,"featured_media":61148,"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":[117,184,182],"tags":[229,1283,1285,254,798],"class_list":["post-61164","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog-fr","category-culture-et-traditions","category-reflexions-vie","tag-dzogchen","tag-maitre","tag-montagne","tag-nature","tag-philosophie-dzogchen"],"yoast_head":"\nLa montagne est vivante 2 - Dzogchen Today!<\/title>\n<meta name=\"description\" content=\"Dans "La montagne est vivante 2" Paul parle des Yul lha comme des divinit\u00e9s-r\u00e9gions, protectrices des \u00eatres et des enseignements.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/dzogchentoday.org\/fr\/la-montagne-est-vivante-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"La montagne est vivante 2\" \/>\n<meta property=\"og:description\" content=\"Dans "La montagne est vivante 2" Paul parle des Yul lha comme des divinit\u00e9s-r\u00e9gions, protectrices des \u00eatres et des enseignements.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/dzogchentoday.org\/fr\/la-montagne-est-vivante-2\/\" \/>\n<meta property=\"og:site_name\" content=\"Dzogchen Today!\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/people\/Dzogchen-Today\/61559373905108\/\" \/>\n<meta property=\"article:published_time\" content=\"2024-02-21T07:00:19+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/dzogchentoday.org\/wp-dzogtodaychen-content\/uploads\/2024\/02\/The-mountain-is-alive-2.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1700\" \/>\n\t<meta property=\"og:image:height\" content=\"1030\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Paul Baffier\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@KhyentseMila\" \/>\n<meta name=\"twitter:site\" content=\"@KhyentseMila\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Paul Baffier\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/\"},\"author\":{\"name\":\"Paul Baffier\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/#\\\/schema\\\/person\\\/6fa32ac0f086c2b3d1fd8c632d023001\"},\"headline\":\"La montagne est vivante 2\",\"datePublished\":\"2024-02-21T07:00:19+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/\"},\"wordCount\":3260,\"publisher\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/#organization\"},\"image\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/dzogchentoday.org\\\/wp-content\\\/uploads\\\/2024\\\/02\\\/The-mountain-is-alive-2.jpg\",\"keywords\":[\"Dzogch\u00e8n\",\"maitre\",\"montagne\",\"Nature\",\"philosophie dzogch\u00e8n\"],\"articleSection\":[\"Blog\",\"Culture et traditions\",\"R\u00e9flexions sur la vie\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/\",\"url\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-montagne-est-vivante-2\\\/\",\"name\":\"La montagne est vivante 2 - 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