Hinduism Research Papers - Academia.edu (original) (raw)

The story of the discovery and interpretation of India for the European mind is really exciting. Not-so we shall regret the discovery geogrdfico, linguistic and literary, or shipments and searches, in a word, everything that constitutes the foundation of Hinduism Europe, but mainly to cultural adven-tures caused by the increasing revelation of the lan-guages, Indian myths and philosophies. Raymond Schwab, in his beautiful book La Renaissance Orientale (Payot, 1948) has described a good number of these cultural adventures. But the discovery of India prosi-gue, and nothing makes us think that this brought to term, because a culture andlisis reveals fordnea primarily as bus-cdbamos or what estdbamos prepared to discover. The Discovery of India habrd recently completed when the creative forces of Europe are inevitably exhausted. When it comes to spiritual values, the contribution of philology, however indispensable it may be, does not exhaust the richness of the object. It would certainly have been superfluous to want to understand the budis-mo while the texts were not edited correctly, and how-do the various Buddhist philology were not formed yet. Ana-give that comprehension of this vast and complex spiritual phenomenon was not infallibly secured by these excellent instruments work are critical issues, multilingual dictionaries, the historical monograph. Of abor-give an exotic spiritualism, especially man understands what std predestined to understand their vocation, their own cultural orientation and the orientation of the 'historical moment it belongs to. This truism is of general application; The image we have created the "inferior societies" during the nineteenth century, largely derived from the positivist attitude, anti-religious and a-metaphysics of some excellent explorers and ethnologists, who treated "savages" with the ideology of a contempordneo of Auguste Comte, Darwin or Herbert Spencer was found between "primitives" in any aspect, "fetishism" and "childish" religious, simply because you could not see anything else. It took the thrust of European metaphysical thought-border ate of this century, the religious revival, the multiple procurement action of depth psychology, poetry, the microphysics, in order to understand the spiritual horizon of the " primitiveing "the structuring of its symbols, the function of its myths, its mystical maturity. In the case of India, the difficulties were considerable mds even, on one hand, it was necessary to forge the tools, advance the philology; on the other hand, selecting those aspects of Indian spiritualism mds permeable to the European mentality. But, as expected, what seemed mds-permeable was just mind what mds replied to the urgent problems of European culture. The interest in comparative philology Aryan-Hindu, was mainly forcing sdnscrito study by mid-nineteenth cen-tury, as well as one or two generations atrds, India was seen "taking place under the impulse of philosophy idealistic or through the charm of the primary imdgenes who had just returned to discover the roman-ticismo alemdn. During the second half of last century, India was interpreted primarily in terms of mythology naturist and cultural fashion that the latter had established in Europe and America. Finally, the rise of sociology and cultural anthropology in the first quarter of this century, has inspired new perspectives. All these experiments were the prize because respon-dian primarily to the problems inherent in European culture. While the various access methods used by Western scholars could not always reveal the intrinsic values of spirituality hindu, why not give less help and little by little, the co-Menz India to assert its presence in the European consciousness. It is true that for a long time, this presence is revealed particularly in comparison gramdticas scanty, timidly, India made their appearance in histories of philosophy, where the oscillating position laba, according to the fashion of the day, between the alemdn idealism and "mint-ability pre-logic" when the interest in sociology was imposed, there were long epilogue on the caste system. But all these attitudes are explained by taking into account the horizons of modern Western culture. When a culture included among its capital problemus the explanation of a language law or a social struc-turing, invoking to India to resolve this etymology or illustrate such a stage of social evolution, did not mean to diminish India, was well mds assurances of respect and admiration. Moreover, the forms of access were not bad in itself, they were just too individual, and your opportunity to unveil the spiritual content of a large and complex intellectualism was limited, because of that, to the same extent. Fortunately, the methods are perfect and the failures of the past is not lost: soon learned to not renew the mistakes of predecessors. Simply measure the progress of the studies of Indo-European mythology, from Max Muller, po-der to judge the gains that draw a George Dumézil knew, so no-regret of comparative philology, but also of sociology, of history of religions and ethnology to give a precise and infinitely mds mds fruitful, major categories of the mythical Indo-European thought. Everything leads us to believe that at the current time becomes possible mds exact knowledge of Hindu thought. India has entered the circuit of History and the European spirit, rightly or wrongly, is inclined to take seriously mds philosophies present people in history. Moreover, especially after the last generation philosophical, std European spirit being taken on an increasingly intense mds defined with respect to issues of temporality and historicity. During mds of a cen-tury, the better part of the European scientific and philosophical effort was devoted to andlisis of the factors "condition" to be human hand could be demonstrated to what extent cudnto and std man conditioned by his physiology, by their heredity, their social, cultural ideology involved, by his subconscious, and, above all, by history, by its historical moment and by their own uniqueness personal history. This latest discovery of Western thought, namely that man is essentially an temporal and historical, that is not, nor can it stop being "a product of the history, philosophy still dominates Europe. Some philosophical reach the conclusion that the only task worthy and valuable offered to man, is free and fully assume this temporality and historicity this case any choice would be equivalent to an escape toward the abstract and untrue and would pay the sterility and death, which inexorably punished in the treason made history. Not for us to discuss these arguments. Senalonos however, that the problems that excite the European consciousness prepare pupils to better understand the Indian spiritualism: mds Moreover, the in-cite to use for his own philosophical work, an ancient Indian experience. To explain: it is the human condition which constitutes the subject of recent mds European philosophy, especially human temporality, the temporality is what makes possible all other "constraints" and that, ultimately, makes man a being "conditioned", a series of vague and evanescent "conditions". However, this problem of "conditioning" of man (and its corollary, almost neglected in the West: the "de-conditioning") is the central problem of Indian thought. From the Upanishads, India did not feel worried mds than one problem, and large: the structuring of the human condition. (What he has done that, not without reason, that all Indian philosophy has been and is still "existentialist.") Europe would have interest in learning because: 1) what India has thought of the multiple "conditioning" human, 2 °) how I approach the problem of temporality and historicity of man, 3 °) solution found for the anguish and despair, inevitably triggered by the notion of temporality, the parent of all " constraints. India is dedicated, with unparalleled rigor on the other hand, to analyze various human condition. We hasten to add that he did not to reach a precise and coherent explanation of man you (such as in Europe in the nineteenth century, when it was believed to explain the man's hereditary or social conditioning), but to know far areas ranging swim conditions of human beings and see if there is something even beyond these con-ditions. It is for this reason that, long before the deep psychology of the sages and ascetics Indians felt compelled to explore the dark areas of the subconscious, had found that the physiological condition, social, cultural and religious were relatively fdciles to delimit and therefore, to dominate, the major obstdculos for ascetic and contemplative life arose from the activity of the subconscious, of vasana samskara and "impregnation", "waste", "latency" which is what the psychology of what designated as deep content and structure-tions of the subconscious. Moreover, this anticipation is not pragmdtica certain modern psychological techniques as really valuable, but their use in order to "deconditioning" of man.