By Mark S.G. Dyczkowki
A set of six articles and chapters written among 1986 and 2001, the current quantity is especially a lot an account of the private and scholarly itinerary taken through Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging student of Hindu tantra of the current iteration, if now not of all time. A semi-permanent resident of Varanasi for the earlier thirty years, Dyczkowski is bicultural in a fashion unrivalled by way of any residing western student of Indian religions, combining the sterling textualist education within the medieval tantras he got at Oxford less than Alexis Sanderson within the Seventies with a complete immersion within the dwelling traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal
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Additional info for A Journey in the World of the Tantras
41 TÄ, 4/192-3. ” y+IVlFM f t I PTv, p. 18 of the text printed with Jayadeva Singh’s translation. 42 TÄ, 3/220b-la. 44 Öelf -9/warene^ . Own Cf3eing and Ggctty As all the letters together are the fifty aspects of the reflective awareness of ‘I’ consciousness, this, the absolute, is grounded in this way in the supreme Triad, or one of its representations, which is taken as characteristic of the Trika view of the one reality. Further on Abhinava similarly presents the absolute ego as the ultimate reality the Krama School expounds.
Is the one to which the folio numbers refer. 57 5Zl E/oumey in the 'CUJorld of the T anfras the lengthy passage in the SvT from which we have drawn the above exposition, and concludes the description of the Voids with the re mark that this is the doctrine ofVoidness (siinyaviida). It goes on to discuss the yogi who is “established in power” (saktistha) thus con tinuing its exposition of the rise ofKundalinl. Kundalinl’s rise liber ates from the ignorance that consciousness is exclusively located in the physical body and so leads to the realization of the all-pervasive nature of the Self, a state technically termed Ätmavyäpti.
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). Non-being is there fore to be understood as reality which is not merely phenomenally ex istent. Reality is pure Being which is Non-being. In one place this point is made by contrasting the wisdom oflogic and other worldly (lauki44) philosophies, which are binding, to knowledge of Siva (Sivajnäna): “All the goals achieved by following worldly and other doctrines are effortlessly attained when the knowledge of Siva that comes into effect at the end of Atimärga arises.