Download De l'un à l'autre : Maîtres et disciples by Aurélie Névot PDF

By Aurélie Névot

Los angeles relation maître-disciple « défie toute étude d’ensemble », a écrit George Steiner, tant elle se singularise par l. a. stress entre ses cadres multiples et son caractère exact. Socle de l’édifice social, elle s’incarne entre deux personnes, tout en constituant le médium de los angeles pensée en partage. C’est en multipliant les angles et en diversifiant les domaines où cette relation s’exerce que pareil phénomène peut être approché. Tel est le propos de cet ouvrage rassemblant philosophes, historiens et ethnologues. De l’Académie d’Athènes à l’enseignement dans les associations scolaires et universitaires en Europe contemporaine, de filiations spirituelles et musicales hindoues à des pratiques chamaniques de Chine, les auteurs s’interrogent sur les acteurs de l. a. transmission – orale ou livresque, parlée ou muette, gestuelle ou musiquante –, et l’intimité de ces « passeurs de query ». Confucius dit transmettre mais ne pas innover, tout en considérant que de l’ancien émane los angeles nouveauté ; Fichte fait du rapport maître-disciple los angeles de l’éclosion du savoir. Autant de events dans des civilisations et des temps différents qui déploient toutes les facettes de cette rencontre interpersonnelle. Autant d’occasions de mettre en lumière l. a. continuité, los angeles perdurance de l’objet à transmettre.Une réflexion stimulante sur un phénomène social mal connu : l. a. transmission du savoir.

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Sample text

Because the same fundamental truth of non-duality has been expressed in the recorded words of sages from so many diverse cultures throughout the ages, modern students of philosophy often call it the ‘perennial philosophy’, a term that corresponds to the ancient Sanskrit term sanātana dharma, which literally means ‘that which always upholds’ or ‘that which is ever established’, and which therefore by implication means the ‘eternal truth’, the ‘eternal law’, the ‘eternal principle’, the ‘eternal support’, the ‘eternal foundation’, the ‘eternal nature’, the ‘eternal essence’, the ‘eternal way’ or the ‘eternal religion’.

But the reality of our mind is open to question and doubt. If we are not overly attached to our existence as a separate individual, we can begin to question and doubt the reality of our mind. If we do so, we will be led unavoidably to a non-dualistic view of reality. Of all the knowledge we know, the one knowledge whose reality we cannot reasonably doubt is our own essential consciousness ‘I am’. Knowledge can exist only if there is a consciousness to know it. Since all knowledge depends for its seeming existence upon consciousness, consciousness is the one fundamental, irreducible and indubitable truth of our experience.

Therefore I believe that the ideas that I express in this book, which are based largely on what I have learnt and understood from the words of Sri Ramana and these two disciples of his, are not merely speculative hypotheses, but are facts that have been verified by their transcendent experience, and by the transcendent experience of many other sages. However, as Sri Ramana himself emphasised, mere belief in certain ideas is not true knowledge, so we must all hold our beliefs tentatively, and must endeavour to verify them for ourself by seeking to attain true experiential knowledge of the fundamental and absolute reality through empirical research, that is, through practical self-investigation.

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