A Journey in the World of the Tantras by Mark S.G. Dyczkowki

By Mark S.G. Dyczkowki

A suite of six articles and chapters written among 1986 and 2001, the current quantity is particularly a lot an account of the non-public and scholarly itinerary taken by way of Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging pupil of Hindu tantra of the current iteration, if no longer of all time. A semi-permanent resident of Varanasi for the previous thirty years, Dyczkowski is bicultural in a manner unrivalled through any dwelling western student of Indian religions, combining the sterling textualist education within the medieval tantras he acquired at Oxford below Alexis Sanderson within the Nineteen Seventies with a complete immersion within the dwelling traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal

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4 Similarly, objects, perceptions, emotions, mental images and allelse that manifests objectively acquire a nature o f their own — ätmaläbha — because they are grounded in the universal vibration of consciousness — Spanda — with which one’s own na­ ture is identified. For the same reasons it would be wrong to translate the expression ‘ätmaläbha' as ‘attainment o f Self’. In kärikä 39 the yogi is instructed to be established within himself. Here too the ex­ pression 'svätmani’shouldnot be translated to mean ‘in his own Self’ ,5 In the vrtti, the terms 'svabhäva’ and ‘svas\ ibhäva\ meaning ‘own nature’ or ‘own own nature’, are recurrent.

132. 14IP, 3/1/8. 15 SpKAvi, p. 128. , p. 86 and 113. , p. 39. , p. 39. , p. 112. d of the T ankas ness of things just as they are in reality. ” 20 Rajanaka Rama was Utpaladeva’s direct disciple and the pro­ found influence that the Pratyabhijna had on him is evident through­ out his commentary. This is so not only in his presentation of the realization of Spanda and its activity as an act of recognition but in his views on the two types of egoity. That this is his personal inter­ pretation of Spanda doctrine and not originally to be found in it is confirmed, partially at least, by the absence of this distinction in Bhagavadutpala’s commentary which, apparently mote consistent with the Kärikä and vrtti, invariably relegates all ego-consciousness to the ' level of a notion.

Siva the Supreme God and ultimate principle is generally, in this work, represented in positive terms. We do find, however, that in places when the Tantra attempts to express the transcendent acosmic nature of the supreme reality, it finds no better way to do so than in terms of the absence of phenomenal Being. Again, Abhiiva — Non­ being — is a term in the SvT for the supreme reality equated with Siva, understood as both transcendent Non-being and present in all things as their essential nature as ‘pure Being’ (sattiimätra).

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