{"id":62152,"date":"2024-06-12T08:00:30","date_gmt":"2024-06-12T06:00:30","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=62152"},"modified":"2024-07-18T17:59:41","modified_gmt":"2024-07-18T15:59:41","slug":"ere-tout-ere-rien","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/ere-tout-ere-rien\/","title":{"rendered":"L’\u00e8re de tout et l’\u00e8re de rien"},"content":{"rendered":"

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Dans “L’\u00e8re de tout et l’\u00e8re de rien”, Mila Khyentse parle du processus des extr\u00eames humains aujourd’hui, du point de vue Dzogch\u00e8n.<\/p>\n

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S\u00e9rie : La vie ensemble 2 – Le premier article est ICI<\/a><\/h5>\n

L’\u00e8re de tout et l’\u00e8re de rien<\/span><\/h2>\n

Les extr\u00eames. Autant dans le monde bouddhiste que dans la tradition Dzogch\u00e8n, on nous met en garde contre les fa\u00e7ons de penser, les attitudes ou les visions extr\u00eames. Pourtant, il faut le dire, nous ne savons plus trop ce que sont des positions ou des attitudes extr\u00eames de nos jours. Allez savoir pourquoi\u2026<\/p>\n

Les extr\u00eames, pour ces traditions, ce sont avant tout deux vues, deux visions de la r\u00e9alit\u00e9 qui ne sont pas r\u00e9alistes, qui ne peuvent en fait pas s\u2019observer ou s\u2019appliquer r\u00e9ellement dans notre existence. Elles sont donc totalement factices, le pur produit de notre conceptualisation des ph\u00e9nom\u00e8nes. Il s\u2019agit de ce que l\u2019on appelle \u00ab\u00a0nihilisme\u00a0\u00bb, que l\u2019on pourrait situer, dans l\u2019\u00e9chelle de l\u2019extr\u00eame, \u00e0 la toute fin n\u00e9gative de l\u2019existence. C\u2019est le 0% de l\u2019existence\u00a0: rien n\u2019existe\u00a0! \u00c0 l\u2019autre bout de l\u2019\u00e9chelle, au niveau du 100% de l\u2019existence, se situe l\u2019\u00ab\u00a0\u00e9ternalisme\u00a0\u00bb (ou encore, pour coller \u00e0 la d\u00e9finition plus moderne, l\u2019\u00ab\u00a0existentialisme\u00a0\u00bb)\u00a0: tout existe, a toujours exist\u00e9 et existera toujours\u00a0! Ces deux vues extr\u00eames de la r\u00e9alit\u00e9 sont impossibles, r\u00e9ellement parlant. D\u2019un c\u00f4t\u00e9, penser que rien n\u2019existe ne peut \u00eatre valide ne serait-ce que du point de vue des exp\u00e9riences que nous faisons\u00a0: nous pensons, nous agissons, nous vivons, nous interagissons. Nous ne pouvons donc pas nous figurer que rien n\u2019existe parce que nous en faisons bel et bien l\u2019exp\u00e9rience. De l\u2019autre c\u00f4t\u00e9, imaginer que tout est \u00e9ternel et existe de mani\u00e8re absolue, sans subir de variations, de changements et finalement de disparition est \u00e9galement impossible. Tout le vivant, y compris notre propre existence, nous montre que tout est \u00ab\u00a0impermanent\u00a0\u00bb\u00a0: il y a naissance, existence sans cesse changeante, et finalement mort. Rien ne dure. Tout se transforme continuellement. Un proverbe bouddhiste dit\u00a0: \u00ab\u00a0il n\u2019y a qu\u2019une seule chose permanente\u00a0: l\u2019impermanence\u00a0\u00bb.<\/p>\n

\n

\u201cBouddhisme et Dzogch\u00e8n mettent donc en garde contre un ph\u00e9nom\u00e8ne bien connu\u00a0: les vues extr\u00eames entra\u00eenent immanquablement des attitudes et des actes extr\u00eames (…)\u201d\u00a0<\/span><\/p>\n<\/blockquote>\n

Ce que nous propose ces traditions est de savoir regarder entre les deux, entre ces extr\u00eames. Voir que d\u2019un c\u00f4t\u00e9 cela peut \u00ab\u00a0exister\u00a0\u00bb en tant qu\u2019exp\u00e9riences et, de l\u2019autre, que ces m\u00eames exp\u00e9riences ne durent jamais ind\u00e9finiment. Une instruction de pratique tr\u00e8s profonde dans la Grande Perfection stipule\u00a0: \u00ab\u00a0tous les ph\u00e9nom\u00e8nes, toutes les exp\u00e9riences sont apparentes mais non-existantes.\u00a0\u00bb<\/p>\n

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Or, la premi\u00e8re des choses que l\u2019on remarque dans les soci\u00e9t\u00e9s du monde aujourd\u2019hui, c\u2019est que leur c\u0153ur balance constamment entre nihilisme et existentialisme (ou \u00e9ternalisme). Nous sommes dans l\u2019\u00e8re de tout et l\u2019\u00e8re de rien, en m\u00eame temps. Pour prendre un exemple de ces extr\u00eames d\u2019aujourd\u2019hui\u00a0: d\u2019un c\u00f4t\u00e9 c\u2019est la course effr\u00e9n\u00e9e au \u00ab\u00a0toujours plus\u00a0\u00bb (plus performant, plus confortable, plus amusant\u2026) et, de l\u2019autre, le sentiment de perte nihiliste de plus en plus pr\u00e9sent et prononc\u00e9 dans nos esprits \u00e0 cause des bouleversements plan\u00e9taires (les maladies mentales li\u00e9es \u00e0 la d\u00e9pression et \u00e0 la perte se d\u00e9veloppent massivement).<\/p>\n

Ce sont les injonctions contradictoires des soci\u00e9t\u00e9s contemporaines qui favorisent la confusion dans laquelle nous \u00e9voluons maintenant. \u00c9tant en m\u00eame temps port\u00e9s par l\u2019espoir fou, par peur et m\u00e9connaissance de la mort, que nous allons vivre ind\u00e9finiment, et par le d\u00e9faitisme nihiliste profond de savoir que tout est en train de s\u2019effondrer, nous ne savons plus o\u00f9 nous en sommes.<\/p>\n

Eh bien, ce n\u2019est pas nouveau. L\u2019avantage de faire appel \u00e0 la m\u00e9moire des grandes traditions de l\u2019humanit\u00e9, c\u2019est qu\u2019elles nous montrent que ce processus \u00e9tait d\u00e9j\u00e0 l\u00e0 \u00e0 leur naissance. Que ce soit le Bouddha au 6\u00e8 si\u00e8cle avant J.C. ou Garab Dorje au 2\u00e8\u00a0si\u00e8cle av. J.C.\u00a0(?), ils avaient sans cesse des d\u00e9bats avec toutes sortes de sp\u00e9cialistes – ou m\u00eame avec n\u2019importe qui d\u2019ailleurs, un peu comme aujourd\u2019hui ! – sur existentialisme et nihilisme.<\/p>\n

Les extr\u00eames de vue et de comportement sont donc bien enracin\u00e9s chez l\u2019\u00eatre humain.<\/p>\n

Bouddhisme et Dzogch\u00e8n mettent donc en garde contre un ph\u00e9nom\u00e8ne bien connu\u00a0: les vues extr\u00eames entra\u00eenent immanquablement des attitudes et des actes extr\u00eames, nourris par la confusion du choc des contradictions entre nihilisme et \u00e9ternalisme qui se partagent le m\u00eame espace. C\u2019est un cocktail explosif, hautement inflammable\u00a0!<\/p>\n

Alors\u00a0: \u00ab\u00a0apparent mais non-existant\u00a0\u00bb. Il nous faut reprendre de la distance par rapport \u00e0 ce que l\u2019on vit et \u00e0 la fa\u00e7on extr\u00eame de l\u2019appr\u00e9hender. C\u2019est le conseil du Dzogch\u00e8n.<\/p>\n

Comme l\u2019a dit\u00a0Ricky Gervais dans son discours au 60e\u00a0Emmy Awards (0,57\u2019)<\/a>\u00a0: \u201cDon\u2019t cry\u2026\u00a0It\u2019s pathetic. It\u2019s just an award!\u201d.<\/p>\n

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Dans “L’\u00e8re de tout et l’\u00e8re de rien”, Mila Khyentse parle du processus des extr\u00eames humains aujourd’hui, du point de vue Dzogch\u00e8n.<\/p>\n","protected":false},"author":1,"featured_media":62142,"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":[117,225],"tags":[229,239,252,347,351],"class_list":["post-62152","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog-fr","category-et-moi-dans-tous-ca","tag-dzogchen","tag-emotions","tag-esprit","tag-monde","tag-societe"],"yoast_head":"\nL'\u00e8re de tout et l'\u00e8re de rien - Dzogchen Today!<\/title>\n<meta name=\"description\" content=\"Dans "L'\u00e8re de tout et 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