Dans cette thèse nous examinons la traduction d’un autre angle que celui de la transposition d’un texte d’une langue à une autre. Nous considérons ici que la « traduction » est une expérience transformationnelle vécue par un être humain hors de son environnement naturel ou habituel. La vie d’Henri Le Saux illustre ce phénomène car elle est celle d’un moine bénédictin français qui quitte son monastère breton pour se rendre en Inde afin de christianiser les Indiens. Mais dès son arrivée en terre de Bharat, son cheminement prend un autre tournant et il devient un sannyasi ou renonçant. Ce qui distingue néanmoins le parcours de Le Saux est qu’il ne se convertit pas à l’hindouisme, mais se trans‐forme plutôt pour devenir un amalgame vivant de deux religions. Il se trans‐forme, c’est‐à‐dire la forme initiale de sa religion change mais le fond de celle‐ci subsiste, tout comme une traduction ne changera que la forme d’un texte. De la même façon qu’un texte transposé dans une autre langue s’ouvre à une autre culture, ainsi en Inde, Le Saux s’ouvre au changement, il accueille l’Autre et en intègre des éléments. L’Advaita Vedanta se mêle à son christianisme et transforme sa religion « source », c’est ainsi que l’ascète vit un métissage, comme le traducteur qui tout en traduisant, lui aussi se traduit et se « métisse ». Tout au long de l’histoire, des peuples ont été traduits et la traduction a joué un rôle primordial dans les diverses missions de colonisation. Vicente Rafael relate notamment les stratégies traductionnelles utilisées aussi bien par les colonisateurs venus d’Espagne, que par les Tagalog, peuple autochtone des Philippines. Comme agent indispensable de tout échange interlingual, la traduction permet à plusieurs cultures de se rencontrer et d’entrevoir l’existence d’un substrat universel sémantique qui puisse unir un texte à toutes ses traductions. La vie d’Henri Le Saux, quant à elle, illustre, tout au long de son expérience, l’existence d’un substrat universel sous‐jacent dans les diverses religions de notre planète. Cette thèse veut alors souligner ces phénomènes de traduction qui facilitent à la fois des rencontres sémantiques et religieuses, et font de la diversité du monde une mosaïque construite sur un substrat commun à tout être humain.

Dans cette thèse nous examinons la traduction d’un autre angle que celui de la transposition d’un texte d’une langue à une autre. Nous considérons ici que la « traduction » est une expérience transformationnelle vécue par un être humain hors de son environnement naturel ou habituel. La vie d’Henri Le Saux illustre ce phénomène car elle est celle d’un moine bénédictin français qui quitte son monastère breton pour se rendre en Inde afin de christianiser les Indiens. Mais dès son arrivée en terre de Bharat, son cheminement prend un autre tournant et il devient un sannyasi ou renonçant. Ce qui distingue néanmoins le parcours de Le Saux est qu’il ne se convertit pas à l’hindouisme, mais se trans‐forme plutôt pour devenir un amalgame vivant de deux religions. Il se trans‐forme, c’est‐à‐dire la forme initiale de sa religion change mais le fond de celle‐ci subsiste, tout comme une traduction ne changera que la forme d’un texte. De la même façon qu’un texte transposé dans une autre langue s’ouvre à une autre culture, ainsi en Inde, Le Saux s’ouvre au changement, il accueille l’Autre et en intègre des éléments. L’Advaita Vedanta se mêle à son christianisme et transforme sa religion « source », c’est ainsi que l’ascète vit un métissage, comme le traducteur qui tout en traduisant, lui aussi se traduit et se « métisse ». Tout au long de l’histoire, des peuples ont été traduits et la traduction a joué un rôle primordial dans les diverses missions de colonisation. Vicente Rafael relate notamment les stratégies traductionnelles utilisées aussi bien par les colonisateurs venus d’Espagne, que par les Tagalog, peuple autochtone des Philippines. Comme agent indispensable de tout échange interlingual, la traduction permet à plusieurs cultures de se rencontrer et d’entrevoir l’existence d’un substrat universel sémantique qui puisse unir un texte à toutes ses traductions. La vie d’Henri Le Saux, quant à elle, illustre, tout au long de son expérience, l’existence d’un substrat universel sous‐jacent dans les diverses religions de notre planète. Cette thèse veut alors souligner ces phénomènes de traduction qui facilitent à la fois des rencontres sémantiques et religieuses, et font de la diversité du monde une mosaïque construite sur un substrat commun à tout être humain.

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)

The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)

The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)