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 via 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 now not of all time. A semi-permanent resident of Varanasi for the prior thirty years, Dyczkowski is bicultural in a fashion unrivalled by means of any residing western student of Indian religions, combining the sterling textualist education within the medieval tantras he acquired at Oxford lower than Alexis Sanderson within the Seventies with a complete immersion within the residing traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal
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Extra resources for A Journey in the World of the Tantras
44. bhäoaoäda. the 'Doctrine of'Jton-'Deing though still vague. 7 Certainly all these are pos sible opponents from the Kashmiri Saiva point of view. ” 8 We suggest, however, that it is possible that the original oppo nents did not belong to these groups but were in fact also Saivites themselves. Although not a well known doctrine, Non-being has at times figured as the supreme principle identified with the Emptiness (sünya) o f indeterminate consciousness. Thus according to the Vijnänabhairava-.
212. 16 SSOvi, p. 89. 42 ÖeIf~5lwareneM. Own li3eing and Ogoily The Tantras deal with this concept extensively. According to one purely Tantric 37 explanation, Mätrkä as mantric energy is the source of the higher liberating knowledge of non-duality. 38 Mätrka is also the basis of the lower bind ing knowledge associated with discursive thought when her true na ture is unknown. Then she functions as the power Ghorä which de prives man of the awareness of unity and obscures Siva’s universal activity.
23 In this way he not only tries to stamp his views with the seal of scriptural authority but also affirms that they are ultimately drawn from the Tantras. Now, it is in fact true that a number of basic concepts he presents are already taught in Tantric traditions which precede him. But even though he draws from this fund of ideals he nowhere posits the existence o f an absolute ego, and in this he is consistent with the Tantras. When we get to Utpaladeva, even though he declares that the “^ w and easy path” he expounds in his Isvarapratyabhij näkärikä is that shown to him by his teacher Somananda in the Sivadrsti,24 he introduces an entirely new idea, namely, that the ego-sense, that is relative when related to the body, is ultimately grounded in an au thentic, absoluteego.
A Journey in the World of the Tantras by Mark S.G. Dyczkowki