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mardi 23 février 2016

La supériorité du dzogchen, remis au goût du jour

Extraits des préfaces et de l’introduction de Spaciousness, Keith Dowman, Dzogchen Now ! Books (2014)

Traduction révisée et augmentée d’une préface de la traduction du chos dbyings mdzod de Longchenpa, que Keith Dowman désigne comme le texte présentant « le dzogchen radical », qui se distingue du « dzogchen tardif » (« latter-day elaborated dzogchen »). Ce dzogchen tardif, ce sont les deux transmissions de l'Éradication de la Rigidité (tib. khregs chod) et du Franchissement du pic (tib. thod brgal) des traditions Longchen Nyingtik et Kunzang Gongpa Zangtal.[1] Dowman admet que le « dzogchen radical », qui serait indépendant de toute culture religieuse, avait néanmoins pu être préservé grâce aux prêtres des religions bouddhiste et bon au Tibet.[2]

La raison pour laquelle Dzogchen Now ! souhaite publier cet enseignement secret (voir l’avertissement Page of Unbounded Restriction) est principalement la volonté d’établir le dzogchen en occident pour « guérir la profonde fissure que le dualisme judéo-chrétien a créée dans la conscience méta-structurelle des adeptes du Livre »[3], et pour rendre accessible ce « sommet de la pensée bouddhiste » aux scientifiques comme le corollaire de leurs propres [recherches]. Les scientifiques visés sont notamment les psychologues (Gestalt), les physiciens (particules et quantum) et les philosophes.[4] L’approche dzogchen (radical) pourrait être un atout pour résoudre les problèmes écologiques, politiques et économiques. Mais pour que ce soit le cas, les universitaires devraient relâcher un peu leur mainmise sur l’exposition du dzogchen et les lamas tibétains devraient relâcher leur conservatisme et épouser les qualités du dzogchen.

Cela n’empêche pas Dowman de commencer son livre par des avertissements qui semblent vouloir couper tous les appétits.

* Ne lire ce livre que si vous allez le pratiquer (pratiquants du vajrayana)

* Les études analytiques et comparatives de ce livre reviendraient à utiliser le Koran comme du papier de toilette (aux universitaires).

* Ne pas parler, ni écrire (y compris Internet) sur ce livre. Ce serait se rendre coupable de paroles futiles ou de divulgation (aux pratiquants du dzogchen)

* Envelopper ce livre dans du tissu et le vénérer et, si on l’avait en format numérique, le détruire avec la formule OM AH HOUNG ! (à tous les curieux)

Bonne lecture !

« [avertissement] Page of Unbounded Restriction

The view presented in the following pages is unlimited, boundless and universal. It can only bring benefit to human beings - but some require protection. In order to optimize the benefit the following precepts should be observed.

For Vajrayana Dharma Practitioners: If you are committed either formally or informally to a graduated Dzogchen path, please do not mad this text without the recommendation of your mentor. A good precept to follow is: "Don't read it unless you are about to practice it!"

For Academics: intellectual discussion of this material is antithetical and counterproductive to its stated end. Please be aware that analytical and comparative study of it is commensurate to using the Koran as toilet paper - alienation is inevitable. Be aware!

For Dzogchen Chatterers: You are in neither academic nor practitioner categories: you will know you are a chatterer when you find yourself talking or writing about it (on the web) to similarly intellectually motivated people who want to clear their doubts intellectually rather than existentially. For you, this material is a very slow poison.

For the Curious: If you find this text in hard print form, it would be wise to wrap it up and place it in an inaccessible place above the level of your head and remember it as the magical efflorescence of the heart. If you have it in digital form, delete it with a prayer: OM AH HUNG!

Preface P10

« The academics are necessary and useful, but our best hope for Dzogchen texts lies with the yogin-poets, even if that implies expanding the scope of transmission to include a far wider audience.

Does this approach vitiate the lineage in any way? Does it permit unscrupulous charlatan or psychopathie teachers to preempt the closed circle of Dzogchen lineage-holders in a susceptible, credulous, new age market? What of the new-age Dzogchen imitators who have obtained their knowledge from books and study? Should they be welcomed as homegrown, self-realized, nondualist Dzogchen adepts? "Lineage" in Dzogchen is synonymous with "the ground of being", but is it the sine qua non for other nondual teachers? And then the issue of samaya: we must accept that subsequent to initiatory experience, until a student has assimilated and familiarized him or herself with the view, secrecy - or at least discretion - can be extremely valuable as a hedge against energy leakage and conventional, deleterious prioritization. Yet, since the heart-teaching is always self-secret, dissemination of the Dzogchen view and celebration of the great significance of nonmeditation need not be circumscribed by the teacher’s personal vow of secrecy. Due to poor presentation some recipients of the view may find their egos inflated by it ; but for most recipients the view is ego-destructive and undermines and resolves the manipulative, dualizing intellect. »

Page 11

« Surely we should hope that Dzogchen retains a deep sacred place within Tibetan consciousness, but our principal aspiration is for Dzogchen to take root in the West and heal the deep rifts that Judeo-Christian dualism has created in the meta-structural consciousness of the People of the Book. In order for this to occur, the supra-cultural meaning of Dzogchen should be lifted by its existential bootstraps out of its monastic isolation and primping cultishness into the clear light of day, where it can be embraced by the existential and literary mainstream that is open to a nondual view of the world. This translation attempts to move literary Dzogchen exposition in that direction.

Dzogchen must leap out of the academies into the lives of the people on the ground who aspire to live it, or, rather, who are struggling to live it as through a glass darkly without the benefit of the heart-teaching. Governed now by an elitist group of linguists and sectarian, commercial publishers on one side and covens of secretive esoteric practitioners on the other, Dzogchen risks becoming lost in an impenetrable sectarian labyrinth. The religious history of Tibet had its own necessary religio-political logic that banished Dzogchen to a secret, underground status; the needs of the West surely require quite a different upshot.

Longchenpa's work, like this one, allows the possibility that scientists, the high priests of a post-Christian society, particularly the physicists, can recognize the apex of Buddhist thinking as a corollary of their own. Dzogchen texts and western commentaries should be accessible to psychologists - particularly cognitive psychiatrists and Gestalt psychologists - to physicists, particularly particle and quantum physicists, and philosophera. From East Asia, Zen, Ch'an and Taoism have created a profound wave of spacious, inseminating attitudes and vibration flooding through the thinking of many western disciplines - Dzogchen is set to crown that tendency. A similar statement could be made about the influence of Advaita Vedanta and Kashmiri Shaivism upon the West; but Dzogchen will eclipse their influence because of the breadth of its view, the rationality and scope of its mysticism, the lucidity and clarity of its texts and the deep roots and vitality of its tradition.

Not only should scholars be released and absolved from their stranglehold on Dzogchen exposition, but the conservatism of Tibetan holders of the tradition should also be given a rest. As conservators of the Vajrayana tradition in general, and Dzogchen in particular, the Tibetan rigzins and tulkus could not be surpassed. Even the holocaust of the Chinese Cultural Revolution could not destroy what they had preserved in scripture and in oral transmission for as much as twelve hundred years. Now, in the exile environment, limited nationalistic thinking may defeat the purpose of their dharma when non-Tibetan people hungry for the vital meaning of nondualism need the transmission so urgently. This assumes that the Dzogchen mindset goes a long way to resolving the world's ecological, political and economie problems. It would be tragic indeed if Dzogchen were to remain the exclusive prerogative of those with birthright and thereby allow it to perish within the inévitable death throes of autochthonous Tibetan religious culture. What western consumers of Dzogchen require from the Tibetan from the Tibetan lamas are the qualities that Dzogchen espouses -detachment, openness, spontaneity, kindness and an inclusive supportive fellowship. With condescension, self-serving or tightfisted protectiveness, or an acquisitive business attitude, the bud on the bough is likely to wither before spring is out. Like economie protectionism, spiritual isolationism is counter-productive, like shooting oneself in the foot. As a codicil to that, I reflect that my own root gurus, although sustaining a genuine front of traditionalism, in my perception were infinitely flexible, bountifully generous and graciously supportive - but that was at an earlier, more humbling, more auspicious time. »


Ces extraits sont disponibles dans la partie Aperçus que propose le site d'Amazon.

[1] Dowman, p. 20

[2] Dowman, p. 17

[3] Dowman, p. 11

[4] Dowman, p. 11

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