Download L'ardeur by Roberto Calasso PDF

By Roberto Calasso

Quelque selected d'immensément loin de notre présent est apparu il y a plus de trois mille ans dans l'Inde du Nord : le Veda, un "savoir" qui englobait tout en lui, depuis les grains de sable jusqu'aux confins de l'univers. Cette distance transparaît dans l. a. manière de vivre chaque geste, chaque parole, chaque entreprise. Les hommes védiques accordaient une awareness adamantine à l'esprit qui les soutenait et qui ne pouvait être disjoint de l'"ardeur" à partir de laquelle, pensaient-ils, le monde s'était développé. L'instant prenait sens dans sa relation avec un invisible qui débordait de présences divines. Ce fut une expérimentation de los angeles pensée si extrême qu'elle aurait pu disparaître sans laisser aucune hint de son passage sur los angeles "terre où erre en liberté l'antilope noire" (c'est ainsi que l'on définissait le lieu de los angeles loi). Et pourtant cette pensée – un enchevêtrement d'hymnes énigmatiques, d'actes rituels, d'histoires de dieux et de fulgurations métaphysiques – a l'indubitable capacité d'éclairer d'une lumière rasante, distincte de toute autre, les événements élémentaires qui appartiennent à l'expérience de tout un chacun, aujourd'hui et partout, à commencer par le easy fait d'être conscient. Elle entre ainsi en collision avec nombre de ce que l'on considère désormais comme des certitudes acquises. Ce livre raconte remark, à travers les "cent chemins" auxquels fait allusion le titre d'une œuvre démesurée et capitale du Veda, le Satapatha Brahmana, on peut retrouver ce qui est sous nos yeux en passant par ce qui est le plus loin de nous.

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Extra resources for L'ardeur

Sample text

To understand who the author might be, plus other aspects of this passage, it would help to put it back into the context of the story from whence it was taken. 21 It is then said that formerly Narada was taught the purana by the sage Sanaka. When the story of bhakti begins, the sages of that earlier time, including Sanaka, are asking Narada why he looks distressed. Narada's reply to the sages is that although he knows the earth to be the "best of regions," and he has visited the most famous places of pilgrimage on the earth, including Puskara, Prayaga, Kasi, the bank of the Godavari, Haridvara, Kuruksetra, Srirangam, and Ramesvaram, he could find no happiness anywhere because humanity had turned to bad actions.

There are conflicting images of bhakti's success in this realm in contemporary scholarship. Jayant Lele, for example, focuses on the dialectic of tradition and modernity in understanding bhakti as a "living tradition" that has revolutionary potential if it is approached through a hermeneutics that affirms both the experience of bhakti in the world and the critical approach of bhakti to the world. If an authentic, conscious upsurge towards the attainment of communal ideals is to engulf the masses, it is unlikely to come from the transplants of symbols of alien or dead traditions.

The regional language bhakti poems have in common their nature as religious poems that highlight the voice of the poet. This is in contrast to the prominent bhakti texts in Sanskrit. The Bhagavad Gita and the Bhdgavata Purana both use a questionand-answer format in which the interlocutors are distinct from the author, and the Bhakti Sutras of Narada and Sandilya can be described as aphoristic in nature, seemingly omniscient rather than authored. In the bhakti poems, the author and thus the language of the author are prominent.

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