{"id":18116,"date":"2019-11-26T03:24:58","date_gmt":"2019-11-26T02:24:58","guid":{"rendered":"https:\/\/www.revue3emillenaire.com\/blog\/?p=18116"},"modified":"2019-11-26T03:24:58","modified_gmt":"2019-11-26T02:24:58","slug":"multiplicite-des-personnalites-et-unicite-individuelle-par-dominique-casterman","status":"publish","type":"post","link":"https:\/\/www.revue3emillenaire.com\/blog\/multiplicite-des-personnalites-et-unicite-individuelle-par-dominique-casterman\/","title":{"rendered":"Multiplicit\u00e9 des personnalit\u00e9s et unicit\u00e9 individuelle par Dominique Casterman"},"content":{"rendered":"

(Chapitre 18 du livre L\u2019envers de la raison 1989)<\/span><\/span><\/span>
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u00ab <\/span><\/span>.. <\/span><\/span>Les mouvements <\/i><\/span><\/span>i<\/i><\/span><\/span>nt<\/i><\/span><\/span>\u00e9ri<\/i><\/span><\/span>e<\/i><\/span><\/span>urs dont la <\/i><\/span><\/span>co<\/i><\/span><\/span>ns<\/i><\/span><\/span>cience commune es<\/i><\/span><\/span>t <\/i><\/span><\/span>le <\/i><\/span><\/span>s<\/i><\/span><\/span>i\u00e8ge, le th\u00e9\u00e2tre, so<\/i><\/span><\/span>nt a<\/i><\/span><\/span>s<\/i><\/span><\/span>s<\/i><\/span><\/span>e<\/i><\/span><\/span>r<\/i><\/span><\/span>v<\/i><\/span><\/span>is \u00e0 des m<\/i><\/span><\/span>\u00e9ca<\/i><\/span><\/span>ni<\/i><\/span><\/span>smes g\u00e9n\u00e9<\/i><\/span><\/span>r<\/i><\/span><\/span>aux et stables, ob\u00e9issant <\/i><\/span><\/span>\u00e0 <\/i><\/span><\/span>des lo<\/i><\/span><\/span>i<\/i><\/span><\/span>s <\/i><\/span><\/span>qui s<\/i><\/span><\/span>o<\/i><\/span><\/span>nt l<\/i><\/span><\/span>e<\/i><\/span><\/span>s m\u00eam<\/i><\/span><\/span>e<\/i><\/span><\/span>s <\/i><\/span><\/span>c<\/i><\/span><\/span>h<\/i><\/span><\/span>ez <\/i><\/span><\/span>t<\/i><\/span><\/span>ous les individus et dont l<\/i><\/span><\/span>‘<\/i><\/span><\/span>affirmation ne re<\/i><\/span><\/span>l<\/i><\/span><\/span>\u00e8<\/i><\/span><\/span>v<\/i><\/span><\/span>e <\/i><\/span><\/span>d’au<\/i><\/span><\/span>c<\/i><\/span><\/span>un<\/i><\/span><\/span>e au<\/i><\/span><\/span>tor<\/i><\/span><\/span>i<\/i><\/span><\/span>t<\/i><\/span><\/span>\u00e9 <\/i><\/span><\/span>e<\/i><\/span><\/span>xt\u00e9rieure, n’exige aucun ac<\/i><\/span><\/span>t<\/i><\/span><\/span>e de foi \u00bb <\/i><\/span><\/span>(R. Fou\u00e9<\/span><\/span>r<\/span><\/span>\u00e9). <\/span><\/span><\/span><\/span><\/p>\n

N<\/span><\/span>ous avons tous des <\/span><\/span>ca<\/span><\/span>r<\/span><\/span>a<\/span><\/span>c<\/span><\/span>t<\/span><\/span>\u00e9<\/span><\/span>ristiqu<\/span><\/span>es a<\/span><\/span>f<\/span><\/span>fe<\/span><\/span>ctiv<\/span><\/span>es et psychologiques, des pass<\/span><\/span>i<\/span><\/span>ons<\/span><\/span>, <\/span><\/span>une mani\u00e8<\/span><\/span>re de n<\/span><\/span>o<\/span><\/span>us expr<\/span><\/span>i<\/span><\/span>m<\/span><\/span>e<\/span><\/span>r<\/span><\/span>, des opinions, des go\u00fbts, des h<\/span><\/span>a<\/span><\/span>bitudes, des pr\u00e9f\u00e9re<\/span><\/span>nc<\/span><\/span>es<\/span><\/span>, un <\/span><\/span>e<\/span><\/span>nvi<\/span><\/span>ronneme<\/span><\/span>nt, <\/span><\/span>diff\u00e9rents pour chacun de nous. Toutes ces caract\u00e9ri<\/span><\/span>s<\/span><\/span>t<\/span><\/span>iqu<\/span><\/span>e<\/span><\/span>s font q<\/span><\/span>u<\/span><\/span>e <\/span><\/span>nous sommes tous uniques en notre genre, c\u2019est la \u00ab loi de la diff\u00e9rence \u00bb. Il est regrettable que ces diff\u00e9rences nature<\/span><\/span>l<\/span><\/span>l<\/span><\/span>es et r<\/span><\/span>\u00e9e<\/span><\/span>ll<\/span><\/span>es soient g\u00e9n\u00e9ralement<\/span><\/span> ut<\/span><\/span>i<\/span><\/span>lis\u00e9es de sorte \u00e0 <\/span><\/span>m<\/span><\/span>a<\/span><\/span>i<\/span><\/span>n<\/span><\/span>t<\/span><\/span>e<\/span><\/span>nir, par le m<\/span><\/span>oyen de l’identification psycho<\/span><\/span>l<\/span><\/span>ogique<\/span><\/span>, <\/span><\/span>la certitude <\/span><\/span>im<\/span><\/span>a<\/span><\/span>ginaire en l’<\/span><\/span>e<\/span><\/span>xi<\/span><\/span>stence d’un moi s\u00e9par\u00e9 qu<\/span><\/span>i <\/span><\/span>se <\/span><\/span>su<\/span><\/span>perpose <\/span><\/span>au proce<\/span><\/span>s<\/span><\/span>sus a<\/span><\/span>nonyme e<\/span><\/span>t <\/span><\/span>spontan\u00e9 de <\/span><\/span>l’u<\/span><\/span>nicit\u00e9 ind<\/span><\/span>i<\/span><\/span>vidu<\/span><\/span>elle qui, paradoxalement, est ins\u00e9parable de la totalit\u00e9 cosmique.<\/span><\/span><\/span><\/span><\/p>\n

Krishnamurti distingue nettement <\/span><\/span>temp\u00e9rament individuel<\/i><\/span><\/span> et <\/span><\/span>unicit\u00e9 individuelle<\/i><\/span><\/span>. Il dit en substance : <\/span><\/span><\/p>\n

\u00ab \u00c0 travers un temp\u00e9rament, vous ne pouvez pas percevoir ce qui est au-del\u00e0 de tous les temp\u00e9raments ; de m\u00eame qu\u2019\u00e0 travers un cadre vous ne pouvez pas percevoir ce qui d\u00e9passe tous les cadres.<\/i><\/span><\/span><\/p>\n

\u00ab Ne confondez pas le temp\u00e9rament individuel avec l\u2019unicit\u00e9 individuelle ; les temp\u00e9raments d\u00e9pendent de la naissance, impliquant des diff\u00e9rences en ce qui concerne l\u2019environnement, l\u2019h\u00e9r\u00e9dit\u00e9, etc. Tandis que l\u2019unicit\u00e9 individuelle est continue \u00e0 travers la naissance et la mort, est le seul guide durant toute votre existence en tant qu\u2019individu s\u00e9par\u00e9, jusqu\u2019\u00e0 ce que vous parveniez au but <\/i><\/span><\/span>[1<\/sup><\/a>]<\/span><\/span>. \u00bb<\/span><\/span><\/p>\n

\u00ab <\/span><\/span>Vous devez \u00eatre intrins\u00e8quement seul. Vous devez devenir votre propre loi afin d\u2019\u00eatre libre de toute loi. La d\u00e9couverte de l\u2019unicit\u00e9, c\u2019est la solitude ; ce n\u2019est pas l\u2019unicit\u00e9 d\u2019expression, mais l\u2019unicit\u00e9 de l\u2019unit\u00e9. De cela vient la pleine conscience et, par cette conscience, la r\u00e9alisation de la pl\u00e9nitude <\/i><\/span><\/span>[2<\/sup><\/a>]<\/span><\/span>.<\/i><\/span><\/span> \u00bb<\/span><\/span><\/p>\n

\u00ab <\/span><\/span>Nous devons d\u00e8s lors commencer \u00e0 lib\u00e9rer la puissance cr\u00e9atrice qui est en nous. Cela signifie que nous commen\u00e7ons \u00e0 \u00eatre conscients de l\u2019unicit\u00e9 individuelle. Chaque individu est unique, diff\u00e9rent des autres, il n\u2019est semblable \u00e0 personne ; mais, par unicit\u00e9, je n\u2019entends pas l\u2019expression de d\u00e9sirs \u00e9gocentriques <\/i><\/span><\/span>[3<\/sup><\/a>]<\/span><\/span>. \u00bb<\/span><\/span><\/p>\n

Et le but (se rendre disponible \u00e0 <\/span><\/span>ce qui est<\/i><\/span><\/span>) \u00e9tant selon Krishnamurti l\u2019\u00e9veil de l\u2019intelligence, c\u2019est-\u00e0-dire de la compr\u00e9hension que \u00ab <\/span><\/span>la conscience est la conscience partout o\u00f9 elle se trouve \u2013 il n\u2019y a ni haut ni bas. Dans le pr\u00e9sent seul est l\u2019univers entier. L\u2019univers entier est dans cette \u00e9tincelle qui est compl\u00e8te en chacun de nous, et la r\u00e9alisation de cette pl\u00e9nitude lib\u00e8re l\u2019homme de la douleur, des oppositions et de l\u2019id\u00e9e de dualit\u00e9 <\/i><\/span><\/span>[4<\/sup><\/a>]<\/span><\/span>. \u00bb<\/i><\/span><\/span><\/p>\n

L<\/span><\/span>‘\u00eatre humain <\/span><\/span>n<\/span><\/span>e <\/span><\/span>na\u00eet pas \u00e9veill\u00e9 \u00e0 sa nature p<\/span><\/span>rofonde, <\/span><\/span>l<\/span><\/span>‘\u00e9ve<\/span><\/span>il <\/span><\/span>en n<\/span><\/span>ou<\/span><\/span>s <\/span><\/span>d<\/span><\/span>e cett<\/span><\/span>e <\/span><\/span>consc<\/span><\/span>i<\/span><\/span>e<\/span><\/span>nce<\/span><\/span>, <\/span><\/span>nous devons l’acqu<\/span><\/span>\u00e9<\/span><\/span>rir <\/span><\/span>dans <\/span><\/span>l<\/span><\/span>e pr\u00e9sent de la <\/span><\/span>v<\/span><\/span>ie <\/span><\/span>quo<\/span><\/span>t<\/span><\/span>i<\/span><\/span>d<\/span><\/span>i<\/span><\/span>en<\/span><\/span>n<\/span><\/span>e qu<\/span><\/span>and le mental se d\u00e9bar<\/span><\/span>r<\/span><\/span>asse d<\/span><\/span>es obs<\/span><\/span>ta<\/span><\/span>cles qui <\/span><\/span>l<\/span><\/span>e main<\/span><\/span>tien<\/span><\/span>ne<\/span><\/span>nt <\/span><\/span>d<\/span><\/span>a<\/span><\/span>ns so<\/span><\/span>n sommeil int\u00e9rieur. En <\/span><\/span>f<\/span><\/span>ait, il <\/span><\/span>s’agi<\/span><\/span>t p<\/span><\/span>o<\/span><\/span>ur <\/span><\/span>nou<\/span><\/span>s <\/span><\/span>de s<\/span><\/span>or<\/span><\/span>ti<\/span><\/span>r du r<\/span><\/span>\u00eave<\/span><\/span> de la co<\/span><\/span>nscience s\u00e9par\u00e9e impos\u00e9 par<\/span><\/span> l’i<\/span><\/span>d\u00e9e <\/span><\/span>d\u2019un m<\/span><\/span>o<\/span><\/span>i<\/span><\/span> s\u00e9par\u00e9.<\/span><\/span><\/span><\/span><\/p>\n

L<\/span><\/span>e <\/span><\/span>t<\/span><\/span>o<\/span><\/span>u<\/span><\/span>t <\/span><\/span>j<\/span><\/span>eune e<\/span><\/span>nfant, \u00e0 l’aube de la consci<\/span><\/span>ence qu<\/span><\/span>‘i<\/span><\/span>l a <\/span><\/span>d<\/span><\/span>e <\/span><\/span>l<\/span><\/span>u<\/span><\/span>i-<\/span><\/span>m\u00eame <\/span><\/span>\u00ab p<\/span><\/span>e<\/span><\/span>n<\/span><\/span>se \u00bb qu<\/span><\/span>‘<\/span><\/span>il es<\/span><\/span>t l<\/span><\/span>e <\/span><\/span>principe moteur de l’u<\/span><\/span>n<\/span><\/span>iv<\/span><\/span>ers. Ensuite se d\u00e9ve<\/span><\/span>l<\/span><\/span>oppent <\/span><\/span>pr<\/span><\/span>og<\/span><\/span>r<\/span><\/span>essivement l<\/span><\/span>‘id<\/span><\/span>\u00e9<\/span><\/span>e du moi distinct et <\/span><\/span>parall\u00e8leme<\/span><\/span>n<\/span><\/span>t la percep<\/span><\/span>t<\/span><\/span>io<\/span><\/span>n du <\/span><\/span>non-moi. <\/span><\/span>I<\/span><\/span>l con<\/span><\/span>\u00e7oit de plus en plus qu’il <\/span><\/span>existe des b<\/span><\/span>i<\/span><\/span>ens diff\u00e9<\/span><\/span>r<\/span><\/span>en<\/span><\/span>t<\/span><\/span>s <\/span><\/span>d<\/span><\/span>e ce<\/span><\/span>ux <\/span><\/span>qu<\/span><\/span>‘<\/span><\/span>il veu<\/span><\/span>t p<\/span><\/span>o<\/span><\/span>ur lui-m\u00eame, et <\/span><\/span>e<\/span><\/span>n <\/span><\/span>m\u00eame temps il prend cons<\/span><\/span>cienc<\/span><\/span>e <\/span><\/span>q<\/span><\/span>u’il n’est <\/span><\/span>donc pas le princip<\/span><\/span>e <\/span><\/span>m<\/span><\/span>o<\/span><\/span>t<\/span><\/span>eur de l<\/span><\/span>‘<\/span><\/span>un<\/span><\/span>i<\/span><\/span>vers<\/span><\/span>. <\/span><\/span>En r\u00e9a<\/span><\/span>l<\/span><\/span>i<\/span><\/span>t<\/span><\/span>\u00e9, <\/span><\/span>il n<\/span><\/span>‘est que le pri<\/span><\/span>nc<\/span><\/span>i<\/span><\/span>pe moteur de son <\/span><\/span>f<\/span><\/span>i<\/span><\/span>l<\/span><\/span>m i<\/span><\/span>magina<\/span><\/span>ir<\/span><\/span>e. Se<\/span><\/span>ul <\/span><\/span>l<\/span><\/span>‘\u00ea<\/span><\/span>tre hum<\/span><\/span>ain (tout au moins sur la T<\/span><\/span>e<\/span><\/span>rr<\/span><\/span>e), parce qu’il <\/span><\/span>pr<\/span><\/span>e<\/span><\/span>n<\/span><\/span>d conscien<\/span><\/span>c<\/span><\/span>e <\/span><\/span>d<\/span><\/span>e la dualit\u00e9 moi\/n<\/span><\/span>o<\/span><\/span>n<\/span><\/span>–<\/span><\/span>m<\/span><\/span>oi<\/span><\/span>, <\/span><\/span>peu<\/span><\/span>t a<\/span><\/span>voir <\/span><\/span>l<\/span><\/span>‘i<\/span><\/span>n<\/span><\/span>tu<\/span><\/span>i<\/span><\/span>t<\/span><\/span>i<\/span><\/span>on <\/span><\/span>i<\/span><\/span>ntellectuelle du <\/span><\/span>p<\/span><\/span>r<\/span><\/span>inci<\/span><\/span>p<\/span><\/span>e conciliateur : sou<\/span><\/span>r<\/span><\/span>c<\/span><\/span>e unique et motrice de <\/span><\/span>t<\/span><\/span>out <\/span><\/span>l’u<\/span><\/span>nive<\/span><\/span>r<\/span><\/span>s<\/span><\/span>.<\/span><\/span><\/span><\/span><\/p>\n

C’<\/span><\/span>est probablem<\/span><\/span>en<\/span><\/span>t <\/span><\/span>en ce sens aussi que l’<\/span><\/span>on peut affirmer que seul <\/span><\/span>l’h<\/span><\/span>om<\/span><\/span>m<\/span><\/span>e <\/span><\/span>a l<\/span><\/span>a po<\/span><\/span>ssibilit\u00e9 latente de s’\u00e9v<\/span><\/span>e<\/span><\/span>ill<\/span><\/span>e<\/span><\/span>r \u00e0<\/span><\/span> l’ultime r\u00e9alit\u00e9 puisq<\/span><\/span>u’<\/span><\/span>i<\/span><\/span>l es<\/span><\/span>t, apparemme<\/span><\/span>nt, le seul \u00eatre vivant capable <\/span><\/span>de se penser lui<\/span><\/span>–<\/span><\/span>m\u00eame ; <\/span><\/span>d<\/span><\/span>‘op\u00e9<\/span><\/span>r<\/span><\/span>er <\/span><\/span>a<\/span><\/span>insi <\/span><\/span>la distinction moi\/non<\/span><\/span>–<\/span><\/span>m<\/span><\/span>o<\/span><\/span>i <\/span><\/span>et, par la compr\u00e9hension intelligente et intuitive, surmonter son ignorance primaire en un moi s\u00e9par\u00e9 <\/span><\/span>; et acc\u00e9der \u00e0 la source unita<\/span><\/span>ire de <\/span><\/span>t<\/span><\/span>oute <\/span><\/span>l<\/span><\/span>a c<\/span><\/span>r<\/span><\/span>\u00e9ation<\/span><\/span>.<\/span><\/span><\/span><\/span><\/p>\n

L’\u00e9volution hu<\/span><\/span>maine (l\u2019acc\u00e8s au supra-mental) doi<\/span><\/span>t <\/span><\/span>et de<\/span><\/span>v<\/span><\/span>r<\/span><\/span>a <\/span><\/span>p<\/span><\/span>a<\/span><\/span>sser <\/span><\/span>n<\/span><\/span>\u00e9cessa<\/span><\/span>i<\/span><\/span>rem<\/span><\/span>e<\/span><\/span>nt <\/span><\/span>par une v\u00e9ritable mut<\/span><\/span>a<\/span><\/span>tio<\/span><\/span>n psychologique <\/span><\/span>a<\/span><\/span>u sein <\/span><\/span>d<\/span><\/span>e <\/span><\/span>n<\/span><\/span>otre conscience <\/span><\/span>domin\u00e9e par une vision dualiste.<\/span><\/span><\/span><\/span><\/p>\n

Aucun des m\u00e9canismes politiques, \u00e9conomique, scientifique, religieux, etc., ne pourra <\/span><\/span>r<\/span><\/span>\u00e9soudre l’\u00e9nigme fondamentale qui poursuit l’humain depuis des s<\/span><\/span>i<\/span><\/span>\u00e8cles d’ignorance dans son attachement aux seules valeurs mat\u00e9rialistes. Un changement int\u00e9rieur est n\u00e9cessaire, un \u00ab saut quantique \u00bb, c’est la seule issue, le seul chemin vers une humanit\u00e9 durable (car ascendante vers le spirituel) dans la conscience de l’unit\u00e9 commune.<\/span><\/span><\/span><\/span><\/p>\n

\u00ab Nous pourrions figurer sch\u00e9matiquement le cerveau sous la forme d’un point ou d’un centre de perception pure, dou\u00e9 d’une sensibilit\u00e9 extraordinaire.<\/i><\/span><\/span><\/span><\/span><\/p>\n

\u00ab Tout ce qui se passe autour de ce point est continuellement enregistr\u00e9 sous forme de perturbations \u00e9lectromagn\u00e9tiques<\/i><\/span><\/span>.<\/i><\/span><\/span><\/span><\/span><\/p>\n

\u00ab ..<\/i><\/span><\/span>. <\/i><\/span><\/span>Finalement, cette accumulation m\u00e9morielle rev\u00eat le caract\u00e8re d’une telle complexit\u00e9, d’une telle densit\u00e9 que des ph\u00e9nom\u00e8nes secondaires vont appara\u00eetre en elle.<\/i><\/span><\/span><\/span><\/span><\/p>\n

\u00ab ..<\/i><\/span><\/span>. <\/i><\/span><\/span>Des courants secondaires apparaissent et engendrent tout un processus de ph\u00e9nom\u00e8nes \u00ab parasites \u00bb. Aux yeux des \u00e9veill\u00e9s, la conscience de soi n’est rien d’autre qu’un \u00ab courant secondaire \u00bb, un \u00ab ph\u00e9nom\u00e8ne parasite \u00bb.<\/i><\/span><\/span><\/span><\/span><\/p>\n

\u00ab Sur ce qui n’\u00e9tait qu<\/i><\/span><\/span>‘<\/i><\/span><\/span>un simple processus impersonnel, non individualis\u00e9, de perception pure, une entit\u00e9 s’est \u00e9difi\u00e9e. Elle s’est construite gr\u00e2ce <\/i><\/span><\/span>\u00e0 <\/i><\/span><\/span>l’impression de solidit\u00e9 psychologique form\u00e9e par la complexit\u00e9 des accumulations m\u00e9morielles. \u00bb <\/i><\/span><\/span>(R. Linssen).<\/span><\/span><\/span><\/span><\/p>\n

Il ne s’agit pas de nier l’unicit\u00e9 individuelle qui est, r\u00e9p\u00e9tons-le, naturelle et r\u00e9elle.<\/span><\/span><\/span><\/span><\/p>\n

En fait, nous d\u00e9non\u00e7ons le caract\u00e8re illusoire de l’identification \u00e0 l’ego auquel nous attribuons une permanence imaginaire, une solidit\u00e9 artificielle qui se super<\/span><\/span>p<\/span><\/span>ose \u00e0 un processus parfaitement fluide et anonyme au service de la diff\u00e9rence individuelle qui ne s’oppose ni au monde ni \u00e0 autrui<\/span><\/span>, et qui se sait apparente et \u00e9ph\u00e9m\u00e8re : c\u2019est la \u00ab loi du changement \u00bb qui compl\u00e8te la \u00ab loi de la diff\u00e9rence \u00bb.<\/span><\/span><\/span><\/span><\/p>\n

La satisfaction en fonction du moi engendre l’insatisfaction de n’\u00eatre pas \u00e9tabli consciemment dans l’\u00eatre essentiel<\/span><\/span>. <\/span><\/span>Nous passons alors notre vie \u00e0 essayer de deveni<\/span><\/span>r <\/span><\/span>quelque chose qui sape <\/span><\/span>\u00e0 <\/span><\/span>la base notre identit\u00e9 profonde. Nous sommes donc fonci\u00e8rement insatisfaits par \u00ab manque \u00bb d’identit\u00e9 r\u00e9elle au sein d’un processus constitutionnellement insatiable. Nous avons d\u2019ailleurs d\u00e9j\u00e0 constat\u00e9 que notre organisme dans sa totalit\u00e9 psychophysique est troubl\u00e9 quotidiennement par une dualit\u00e9 non compl\u00e9mentaire entre le corps et l’esprit, l’affectivit\u00e9 et la raison<\/span><\/span>, <\/span><\/span>la partie animale et la partie abstraite. Ce manque d’unit\u00e9 int\u00e9rieure traduit une absence d’amour de l’homme pour lui<\/span><\/span>–<\/span><\/span>m\u00eame, de sa partie abstraite (l\u2019intellect et la pens\u00e9e) pour sa partie animale (les besoins et les sentiments). Faute de s’aimer justement lui<\/span><\/span>–<\/span><\/span>m\u00eame, l’homme se divise int\u00e9rieurement<\/span><\/span>, <\/span><\/span>se ferme \u00e0 sa nature profonde, s’identifie \u00e0 une image id\u00e9ale ou ego et entrave la manifestation de l\u2019intelligence ind\u00e9pendante.<\/span><\/span><\/span><\/span><\/p>\n

Il est curieux de c<\/span><\/span><\/span>o<\/span><\/span><\/span><\/span>nstater que nous avons un intellect et une affectivit\u00e9 compl\u00e8tement achev\u00e9s, mais il nous manque la conscience v\u00e9cue de l’unit\u00e9 compl\u00e9mentaire. Nous sommes prisonniers de notre syst\u00e8me de pens\u00e9e source d\u2019\u00e9motions discordantes au d\u00e9triment d\u2019une intelligence ind\u00e9pendantes en connexion avec nos besoins essentiels et nos sentiments fondamentaux. C\u2019est pour cela que nous avons <\/span><\/span><\/span><\/span>l’impression qu’il<\/span><\/span><\/span><\/span> no<\/span><\/span><\/span><\/span>u<\/span><\/span><\/span><\/span>s manque quelque chose pour \u00eatre parfaitement heureux, et cela quelle que soit notre r\u00e9ussite ext\u00e9rieure. En fait, il est probable qu’il ne nous manque rien, c’est un peu comme si nous \u00e9tions fragmentairement achev\u00e9s et globalement inachev\u00e9s par carence d’unit\u00e9 int\u00e9rieure. No<\/span><\/span><\/span><\/span>u<\/span><\/span><\/span><\/span>s avons tout, mais notre mauvais fonctionnement int\u00e9rieur nous emp\u00eache d’\u00eatre parfaitement nous-m\u00eames en fonction de notre nat<\/span><\/span><\/span><\/span>u<\/span><\/span><\/span><\/span>re profonde et universelle, de nos besoins et de nos sentiments les plus profonds. Ce d\u00e9racinement spirituel qui se manifeste en \u00e9motions perturbatrices et en pens\u00e9es superficielles (sans fondement) constitue l’insatisfaction sous<\/span><\/span><\/span><\/span>–<\/span><\/span><\/span><\/span>jacente sur laquelle s’\u00e9difie notre vie. Aussi c’est par ignorance que nous pensons que les \u00e9v\u00e9nements ext\u00e9rieurs sont les seu<\/span><\/span><\/span><\/span>l<\/span><\/span><\/span><\/span>s responsables de notre insatisfaction g\u00e9n\u00e9rale. Alors, inlassablement, nous cherchons des artifices, nous courons apr\u00e8s des fausses vale<\/span><\/span><\/span><\/span>u<\/span><\/span><\/span><\/span>rs, nous imaginons des projets nouveaux pour remplacer les anciens que la vie a d\u00e9chus …<\/span><\/span><\/span><\/span><\/p>\n

\u00ab <\/span><\/span>Toute la destin\u00e9e et la fonction de la Nature est de cr\u00e9er l\u2019individu conscient de soi, qui sait qu\u2019il constitue en lui-m\u00eame une entit\u00e9 s\u00e9par\u00e9e, qui se sait diff\u00e9rent des autres, en qui r\u00e9side la distinction entre lui et les autres <\/i><\/span><\/span>[5<\/sup><\/a>]<\/span><\/span>. \u00bb<\/i><\/span><\/span> Manifestement, ici, Krishnamurti se <\/span><\/span>plie<\/i><\/span><\/span> au langage des faits et constate que la presque totalit\u00e9 des \u00eatres humains sont soumis aux conditionnements de l\u2019ego ; mais il n\u2019a de cesse de nous inviter \u00e0 voir au-del\u00e0 du connu, du limit\u00e9, du personnel.<\/span><\/span><\/p>\n

<\/a>\u00ab Il est vain d\u2019accro\u00eetre au Ni\u00e8me degr\u00e9 cette conscience isol\u00e9e du moi, qui demeurera toujours isol\u00e9e, car elle a ses racines dans le sens de la s\u00e9paration <\/i><\/span><\/span>[6<\/sup><\/a>]<\/span><\/span>. \u00bb <\/i><\/span><\/span>Et, <\/span><\/span>dans les<\/i><\/span><\/span> pas<\/i><\/span><\/span> du<\/i><\/span><\/span> sage indiens, R. Fou\u00e9r\u00e9 dit : <\/span><\/span>\u00ab Tous les efforts d\u00e9lib\u00e9r\u00e9s sont impuissants \u00e0 la dissiper et, tant que la s\u00e9paration subsiste, l\u2019homme est encha\u00een\u00e9 \u00e0 la roue de l’inassouvissement et de la douleur. Lorsque l\u2019homme reconna\u00eet que son effort pour fuir ce probl\u00e8me in\u00e9luctable est vou\u00e9 \u00e0 l\u2019\u00e9chec, il conna\u00eet alors la v\u00e9ritable solitude. Non pas une solitude particuli\u00e8re, mais la solitude, cette solitude essentielle, intrins\u00e8que que Krishnamurti appelle l\u2019unicit\u00e9 individuelle <\/i>[7<\/sup><\/a>] \u00bb<\/i><\/span><\/span><\/p>\n

________________________________________________________________________<\/p>\n

\n

1<\/a> Citation extraite du livre de Ren\u00e9 Fou\u00e9r\u00e9, <\/span><\/span>Krishnamurti, ou la r\u00e9volution du r\u00e9el,<\/i><\/span><\/span> \u00e9dition Le Courrier du Livre, 2<\/span><\/span>e<\/span><\/span><\/sup> \u00e9dition, Paris, 1985, p. 196. Le passage de Krishnamurti est extrait de : <\/span><\/span>Experience and conduct, <\/i><\/span><\/span>1930, p. 6.<\/span><\/span><\/p>\n<\/div>\n

\n

2<\/a> Ibidem, p. 196, extrait de: <\/span><\/span>Bulletin de l\u2019\u00c9toile<\/i><\/span><\/span>, novembre-d\u00e9cembre 1931 (\u00e9ditions anglaise).<\/span><\/span><\/p>\n<\/div>\n

\n

3<\/a> Ibidem, p. 197, extrait de : <\/span><\/span>Ojai<\/i><\/span><\/span>, 1936, p. 8.<\/span><\/span><\/p>\n<\/div>\n

\n

4<\/a> Ibidem, p. 175, extrait de : <\/span><\/span>Bulletin de l\u2019\u00c9toile<\/i><\/span><\/span>, de novembre-d\u00e9cembre 1932, p. 202.<\/span><\/span><\/p>\n<\/div>\n

\n

5<\/a> Ibidem, p. 73, extrait de : <\/span><\/span>Exp\u00e9rience and Conduct<\/i><\/span><\/span>, 1930, p. 6.<\/span><\/span><\/p>\n<\/div>\n

\n

6<\/a> Ibidem, p. 116, extrait de : <\/span><\/span>Exp\u00e9rience and Conduct, <\/i><\/span><\/span>1930, p. 7.<\/span><\/span><\/p>\n<\/div>\n

\n

7<\/a> Ibidem, p. 117.<\/span><\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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