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''Man and his Becoming according to the Vedanta'' is a book by René Guénon. The ''Introduction to the Study of the Hindu doctrines'' had, among its objectives, the purpose of giving the proper intellectual basis to promote openness to the study of eastern intellectuality. The study of Hindu doctrines is continued in his book ''Man and his Becoming according to the Vêdantâ'' by taking the specific viewpoint of the human being's constitution according to the Vêdantâ: René Guénon states that his goal is not to present a synthetic exposition of all vedic doctrines "which would be quite an impossible task", but to consider "a particular point of that doctrine", in that case the definition of the human being, in order to contemplate afterwards other aspects of metaphysics. The book begins in precising the nature of the Vêdantâ, its profound signification as the "end of the Vedas", and the traditional signification of Shruti and Smriti scriptures:
The fundamental texts called ''Mimânsa'' (''Pûrva-Mimânsa'', ''Uttara-Mimânsa''), the ''Upanishads'', the ''Brahmâ-Sûtras'', along with Hindu cosmological texts are listed, and the notion of "intellectual function" associated to their origin is proposed, as opposed to the profane notion of "author". The general considerations of the "Self", the "Unmanifested" and the universal "Manifestation" are then introduced: the "universal Manifestation" is all that exists and its development is constantly being in progress, towards destiny. The "Unmanifested" is all that is beyond universal Manifestation, so that it can only be designated by negation. The second chapter also establishes the fundamental distinctions between the "Self" and the ego, or "personality" and "individuality", the first being the only One that is "absolutely real". These ideas are declined in different denominations depending, for a first part, on the different degrees of reality considered, and also from the "transcendent" and "immanent" point of views that can be contemplated: Ishwara is the "Divine personality" or the Principle of universal Manifestation. It is unmanifested, for the Principle of Manifestation cannot be Itself manifested (this is in relation to the symbolism of "black heads": Ishwara has Its head in "darkness"). Atmâ, Paramâtmâ, Brahmâ: the realization that the Self, "in relation to any being whatsoever, is in reality identical to Atmâ", constitutes the heart of the Hindu doctrine of "delivrance" or "moksha", and that doctrine is absolutely identical to what Islamic esoterism calls the "Supreme Identity" (that is to say, expressed in Hindu terms, the identity of Atmâ and Brahmâ):
If the "Supreme Identity" (or "moksha" or "delivrance"), is made possible, through realization, it is because at the very heart of the human being (not to be confused with the heart organ of the corporeal envelope) is found what is called Brahmâ 's journey, or Brahmâ-pura. From there, all different degrees of individual manifestation can be described and named, and in particular the ''tanmatras'', the mind or ''manas'' in its role of coordinator of internal and external faculties, the five ''vayus'', the different ''prânas'', and the distinctions between the ''waking state'', the ''dream state'', and the ''deep sleep'' state. The book ends with a description of the reabsorption of the individual faculties, either in the posthumous conditions, or in the spiritual process of realization, up to the "final delivrance" or "Supreme Identity", which is the ultimate goal of any true spiritual path. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Man and his Becoming according to the Vedanta」の詳細全文を読む スポンサード リンク
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