{"id":64878,"date":"2025-05-21T08:00:02","date_gmt":"2025-05-21T06:00:02","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=64878"},"modified":"2025-05-21T17:32:30","modified_gmt":"2025-05-21T15:32:30","slug":"les-cinq-degenerescences-partie-2","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/les-cinq-degenerescences-partie-2\/","title":{"rendered":"Les Cinq D\u00e9g\u00e9n\u00e9rescences – partie 2"},"content":{"rendered":"

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Continuons avec Paul notre parcours apocalyptique \u00e0 travers ce th\u00e8me classique de la tradition indo-tib\u00e9taine, les \u201cCinq D\u00e9g\u00e9n\u00e9rescences\u201d.<\/p>\n

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S\u00e9rie : Les conditions difficiles dans le Dzogch\u00e8n<\/h5>\n

 <\/p>\n

Les Cinq D\u00e9g\u00e9n\u00e9rescences – Partie 2<\/h2>\n

 <\/p>\n

Continuons notre parcours apocalyptique \u00e0 travers ce th\u00e8me classique de la tradition indo-tib\u00e9taine, les \u201ccinq d\u00e9g\u00e9n\u00e9rescences\u201d.<\/p>\n

Nous avons trait\u00e9 les deux premi\u00e8res (la dur\u00e9e de vie et l\u2019\u00e9poque) dans un pr\u00e9c\u00e9dent article (inspir\u00e9 du soutra du Monarque Universel<\/em> qui, cela ne vous aura pas \u00e9chapp\u00e9, traite des effets en cascade des cinq d\u00e9g\u00e9n\u00e9rescences<\/a>).<\/p>\n

Restent donc les passions (nyon mongs),<\/em> les \u00eatres (sems can)<\/em> et la vue (lta ba).<\/em><\/p>\n

<\/em><\/p>\n

Les passions (nyon mongs<\/em>)<\/strong><\/p>\n

Les passions ou afflictions (col\u00e8re-aversion, d\u00e9sir-attachement, ignorance auxquelles nous pouvons ajouter accessoirement orgueil et jalousie) ont, pourrait-on supposer, toujours exist\u00e9 : elles sont des tendances fondamentales de l\u2019\u00eatre humain et des \u00eatres sensibles en g\u00e9n\u00e9ral : j\u2019aime, je n\u2019aime pas, je ne sais pas. Ce sont les lames de fond qui nous poussent d\u2019acte en acte, de pens\u00e9e en pens\u00e9e, de choix illusoire en choix illusoire.<\/p>\n

Mais lorsque la tradition dit, qu\u2019\u00e0 notre \u00e9poque, ces cinq dynamiques de l\u2019existence \u201cd\u00e9g\u00e9n\u00e8rent\u201d, cela veut dire qu\u2019elles deviennent aussi folles, aussi intenses que des facteurs perturbateurs. Et elles ne perturbent rien d\u2019autre que notre esprit qui ne sait plus se poser.\u00a0<\/p>\n

\n

\u00a0\u201cQuand la tradition parle de \u201cd\u00e9g\u00e9n\u00e9rescence des \u00eatres\u201d (en sanskrit : sattva ka\u1e63\u0101ya), elle mentionne aussi bien le d\u00e9clin de la forme physique (au fil des \u00e2ges, les \u00eatres humains seront de plus en plus petits, de plus en plus fragiles, et de moins en moins habiles) que des capacit\u00e9s cognitives, c\u2019est-\u00e0-dire la capacit\u00e9 \u00e0 raisonner, clarifier et formuler une pens\u00e9e articul\u00e9e, coh\u00e9rente et en ad\u00e9quation avec les situations v\u00e9cues.\u201d<\/span><\/p>\n<\/blockquote>\n

Le sociologue Hartmut Rosa (<\/span>Acc\u00e9l\u00e9ration : une critique sociale du temps<\/em>, 2013) avait bien mis en \u00e9vidence que l’exp\u00e9rience majeure de la modernit\u00e9 \u00e9tait celle de l’acc\u00e9l\u00e9ration : acc\u00e9l\u00e9ration m\u00e9diatique, acc\u00e9l\u00e9ration technologique, acc\u00e9l\u00e9ration des transformations sociales, et donc acc\u00e9l\u00e9ration du rythme de vie. Et voici que tout le monde conna\u00eet l\u2019exp\u00e9rience universelle du stress, du manque de temps, de la fatigue chronique et du burnout latent. Avec, surplombantes et intimes, la dissolution nihiliste des attentes, la disparition des rep\u00e8res communs et la pulsation permanente du sentiment d’impuissance.<\/span><\/p>\n

Dans cette atmosph\u00e8re anxiog\u00e8ne, les qualit\u00e9s pro-sociales et favorables \u00e0 la contemplation paisible telles que l\u2019absence d\u2019attachement (ma chags pa<\/em>) et l\u2019absence d\u2019irritation (zhe ldang med pa<\/em>) d\u00e9clinent, tandis que grandissent les replis sur soi, les brusques mouvements d\u2019humeur et les actes irraisonn\u00e9s. En bref, nous sommes parcourus de soubresauts \u00e9motionnels chaotiques comme des d\u00e9charges \u00e9lectriques.<\/p>\n

[\/et_pb_text][et_pb_image src=”https:\/\/dzogchentoday.org\/wp-dzogtodaychen-content\/uploads\/2025\/05\/The-Five-Degenerations-\u2013-part-2-2.jpg” alt=”dzogchentoday-Les Cinq D\u00e9g\u00e9n\u00e9rescences \u2013 partie 2″ title_text=”Les Cinq D\u00e9g\u00e9n\u00e9rescences \u2013 partie 2″ align=”center” _builder_version=”4.27.4″ _module_preset=”default” width=”67%” module_alignment=”center” box_shadow_style=”preset2″ global_colors_info=”{}”][\/et_pb_image][et_pb_text quote_border_weight=”0px” quote_border_color=”rgba(0,0,0,0)” module_id=”up2″ _builder_version=”4.27.4″ text_font=”Montserrat||||||||” text_font_size=”18px” text_line_height=”1.8em” link_font=”Montserrat|700||||||#000000|” 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|||||” 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

Les \u00eatres (sems can<\/em>)<\/strong><\/p>\n

Quand la tradition parle de \u201cd\u00e9g\u00e9n\u00e9rescence des \u00eatres\u201d (en sanskrit : sattva ka\u1e63\u0101ya<\/em>), elle mentionne aussi bien le d\u00e9clin de la forme physique (au fil des \u00e2ges, les \u00eatres humains seront de plus en plus petits, de plus en plus fragiles, et de moins en moins habiles) que des capacit\u00e9s cognitives, c\u2019est-\u00e0-dire la capacit\u00e9 \u00e0 raisonner, clarifier et formuler une pens\u00e9e articul\u00e9e, coh\u00e9rente et en ad\u00e9quation avec les situations v\u00e9cues.<\/p>\n

Entach\u00e9e par la rage et le d\u00e9sir violents, l\u2019intelligence d\u00e9cro\u00eet et s\u2019obscurcit, si bien qu\u2019elle en vient \u00e0 d\u00e9laisser les supports qu\u2019elle prenait pour aide : en effet, ne sommes-nous pas pass\u00e9s de cultures orales, o\u00f9 la vie de l\u2019intelligence \u00e9tait centr\u00e9e sur la m\u00e9moire et les moyens mn\u00e9motechniques, \u00e0 une culture de l\u2019\u00e9crit, o\u00f9 les livres, sagement rang\u00e9s dans des biblioth\u00e8ques ext\u00e9rieures \u00e0 nous-m\u00eames, ont remplac\u00e9 la vivace p\u00e9rennit\u00e9 de nos esprits ? Et ne passe-t-on pas de nos jours \u00e0 un autre paradigme culturel avec l\u2019IA ? Celui o\u00f9 tout le savoir humain semble (illusoirement) contenu dans une machine (\u00e9ternelle) qu\u2019il suffirait d\u2019interroger ? Donc, \u00e0 cette illusion o\u00f9 l\u2019esprit serait situ\u00e9 en-dehors de nous-m\u00eames, dans un processus automatique, d\u00e9tach\u00e9 de tout effort de notre part.<\/p>\n

Que cela se concr\u00e9tise ou non, seul le proche avenir nous le dira\u2026 Mais, certains auteurs de science-fiction, toujours aux avant-postes, ont pens\u00e9 la chose et en ont tir\u00e9 le film passablement comique Idiocracy<\/em><\/a>, o\u00f9 un homme d\u2019intelligence moyennement moyenne, projet\u00e9 en 2500, se r\u00e9v\u00e8le \u00eatre un g\u00e9nie face \u00e0 une humanit\u00e9 qui a oubli\u00e9 les bases de tous les savoirs, en premier lieu l\u2019agriculture et la m\u00e9decine. Un film sympa et horrible\u2026 qui fait dr\u00f4lement r\u00e9fl\u00e9chir\u2026<\/p>\n

[\/et_pb_text][et_pb_image src=”https:\/\/dzogchentoday.org\/wp-dzogtodaychen-content\/uploads\/2025\/05\/The-Five-Degenerations-\u2013-part-2-1.jpg” alt=”dzogchentoday-Les Cinq D\u00e9g\u00e9n\u00e9rescences \u2013 partie 2″ title_text=”Les Cinq D\u00e9g\u00e9n\u00e9rescences \u2013 partie 2″ align=”center” _builder_version=”4.27.4″ _module_preset=”default” width=”67%” module_alignment=”center” box_shadow_style=”preset2″ global_colors_info=”{}”][\/et_pb_image][et_pb_text quote_border_weight=”0px” quote_border_color=”rgba(0,0,0,0)” module_id=”up2″ _builder_version=”4.27.4″ text_font=”Montserrat||||||||” text_font_size=”18px” text_line_height=”1.8em” link_font=”Montserrat|700||||||#000000|” 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|||||” 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 vue (lta ba<\/em>)<\/strong><\/p>\n

La tradition parle de vue<\/em> de la m\u00eame fa\u00e7on qu\u2019on parle de \u201cpoint de vue\u201d ou de perception de la r\u00e9alit\u00e9 : c\u2019est-\u00e0-dire qu\u2019il s\u2019agit non seulement de l\u2019avis plus ou moins (d\u00e9)construit que l\u2019on porte sur les choses en fonction d\u2019apprentissages culturels vari\u00e9s, mais aussi de la perception plus ou moins spontan\u00e9e qu\u2019on en a. La vue<\/em>, c\u2019est-\u00e0-dire ce regard (port\u00e9 sur le \u201cr\u00e9el\u201d) qu\u2019on croit authentique et d\u00e9pouill\u00e9 de toute arri\u00e8re-pens\u00e9e, alors qu\u2019il est le fruit de nombreuses cha\u00eenes de conditionnements.<\/p>\n

Or, dans la perspective du Dzogch\u00e8n, il existe des vues<\/em> qui pr\u00e9sentent la base primordiale de toute r\u00e9alit\u00e9, et les processus d\u2019apprentissages qui permettent d\u2019en faire l\u2019exp\u00e9rience directe\u00a0; et il existe \u00e9galement des vues<\/em> qui d\u00e9crivent minutieusement l\u2019infinit\u00e9 des ph\u00e9nom\u00e8nes conditionn\u00e9s-conditionnants, toujours renouvel\u00e9s, \u00e0 jamais infinis dans leurs \u00e9mergences, \u00e0 jamais infinis dans leurs disparitions.<\/p>\n

D\u00e8s lors, dans la perspective de la pratique des bases du Dzogch\u00e8n, existent des exp\u00e9riences de vues<\/em> authentiques (yang dag pa\u2019i lta ba<\/em>) qui introduisent \u00e0 la lib\u00e9ration de tous les conditionnements, et de toutes les vues<\/em> extr\u00eames qui nous plongent continuellement dans un r\u00eave \u00e9veill\u00e9, une r\u00e9alit\u00e9 illusoire, entretenue par la ronde \u00e9ternelle des pens\u00e9es, l\u2019une apr\u00e8s l\u2019autre. Ces vues<\/em> sont dites \u201cextr\u00eames\u201d car elles nous font osciller entre la croyance en la permanence (rtag pa\u2019i mtha\u2019<\/em>) des ph\u00e9nom\u00e8nes et celle de la non-permanence (chad mtha\u2019<\/em>) des ph\u00e9nom\u00e8nes. C\u2019est d\u2019ailleurs beaucoup plus une fa\u00e7on de percevoir directement la r\u00e9alit\u00e9 que de la penser. Ces vues sont donc moins des philosophies que des modes de vie… Et\u2026 vous l\u2019aviez devin\u00e9 ? Les vues authentiques semblent dispara\u00eetre \u00e0 notre \u00e9poque, tandis que les vues extr\u00eames\u2026<\/p>\n

Doit-on sauvegarder l\u2019espoir d\u2019un happy<\/em> end<\/em> dans un syst\u00e8me cyclique qui d\u00e9ploie et reploie \u00e0 l\u2019infini des d\u00e9g\u00e9n\u00e9rescences et des reg\u00e9n\u00e9rescences ? La base primordiale de toute r\u00e9alit\u00e9 est d\u00e9pourvue de la dualit\u00e9 du bonheur et du malheur, et c\u2019est elle que toujours, encore et encore, le Dzogch\u00e8n enseigne.<\/p>\n

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Continuons avec Paul notre parcours apocalyptique \u00e0 travers ce th\u00e8me classique de la tradition indo-tib\u00e9taine, les \u201cCinq D\u00e9g\u00e9n\u00e9rescences\u201d. <\/p>\n","protected":false},"author":2,"featured_media":64900,"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":[117,198,209,182],"tags":[229,1386,277],"class_list":["post-64878","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog-fr","category-dzogchen-histoire","category-bases-dzogchen","category-reflexions-vie","tag-dzogchen","tag-dzogchen-master","tag-tradition"],"yoast_head":"\nLes Cinq D\u00e9g\u00e9n\u00e9rescences - partie 2 - Dzogchen Today!<\/title>\n<meta name=\"description\" content=\"Continuons avec Paul notre parcours apocalyptique \u00e0 travers ce th\u00e8me classique de la tradition indo-tib\u00e9taine, les \u201cCinq D\u00e9g\u00e9n\u00e9rescences\u201d.\" \/>\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\/les-cinq-degenerescences-partie-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Les Cinq D\u00e9g\u00e9n\u00e9rescences - 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