Mâyâ
More positively than the use does not let it to us suppose, Mâyâ means magic, therefore as much fraud that creativity. Derived:
- Mayavada : school of the Maya identical to the advaïta of Shankara.
- Mayavadin : partisan of this school.
In speculative philosophy vedic, the Mâyâ is the illusion of a physical world that our conscience regards as reality. Many philosophies or spiritual research seek “to bore the veil” in order to see the transcendent truth, from where the illusion of a physical reality runs out. See also the Advaita vedanta (2.3)
In the Hindouisme, one thinks that the mâyâ is one of the three bonds which must be untied in order to carry out the Moksha (release of the cycle of the reincarnations or Saṃsāra), the two others being the Anava, the ego or self-awareness, and the Karma, the “law of the acts”. The concept of mâyâ is central in the Védanta where it indicates the cosmic illusion, the capacity of creation which generates the world expressed in the shape of a veil of ignorance which is superimposed with the Absolu, Brahman. The concept becomes negative in the Bouddhisme mahâyâna, which indicates mâyâ like the clean absence of nature of the phenomena, the Vacuité.
In the Sikhisme, the mâyâ - the world such as it normally is perceived - is not more tangible than a dream. As the Gurû Granth Sâhib affirms it, the holy book of the sikhism the world is like a dream, and there is nothing in him which is with you . The mâyâ is an attempt at answer to certain existential questions such as: when us midnight suppers the morning of a dream if prégnant that it appeared real to us, which certainty do have we not to be not entered another dream? How can one consider that what we call “me” corresponds only to the provisional existence of a life spanning one century old three-quarter?
One finds reflections comparable (without denying the differences of them) in Chinese philosophy (cf CAT, Zhuang Zi) and in Western philosophy. One will quote the allegory of the cave of Plato. In the same way, the gnostic of Antiquity designed an illusory and negative Universe, created by a démoniaque demiurge, from which it was necessary to be extracted. Then Descartes (cf Meditations Metaphysics ) finds a solution with the Aporie to which the doubt concerning the reality of carried out what its directions show him of the world by famous the cogito . Lastly, Arthur Schopenhauer, whereas the Indian texts started to be known in Occident, takes again the term of " veil of Mâyâ" to describe its design of the world like will and representation.
However if the mâyâ generally indicates a cosmic illusion, certain schools interpret it differently, in a realistic way. For the Shivaïsme of the Cashmere, Maya is perfectly real, it is the demonstration of a divine capacity, a force of knowledge and not a veil of ignorance. Shri Aurobindo pointed out that in old the Upanishads, Maya is by no means illusory. For him, old the védanta is realistic. He regards the illusionnism as a late evolution. For the realistic védanta, Maya is the force which causes the multiplicity. But the multiplicity is perfectly real. It is the opposition between the multiplicity of the sensitive objects and the supposed simplicity of Brahman which undoubtedly led certain thinkers to show illusion the perceived world.
References
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