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 private and scholarly itinerary taken by means of 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 manner unrivalled by means of any dwelling western pupil of Indian religions, combining the sterling textualist education within the medieval tantras he bought at Oxford lower than 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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Extra info for A Journey in the World of the Tantras
It quotes wholesale 21The expression ‘kinciccalatva’ in the text refers to Spanda — the vibration of consciousness. The term Spanda is derived from the root ‘spadi’which is defined in this way in the dhätupätha which is traditionally quoted to define the meaning of the term Spanda. g. SpPra, p. 84. 22 Worth noting here is that in so far as Unmanä is equivalent to Spanda, according to the SvT the supreme level which is immobile (avicala) and Nonbeing is beyond Spanda — a view which Spanda doctrine naturally rejects.
It does not belong to the common terminology of the Tantric systems syncretised into Kashmiri Saivism, at least as far as we can gather from the sources quoted by the Kashmiri authors themselves. ” (Quoted in NTu, I p. 21). Abhinavagupta refers to the Gamatantra which says: “The deity ofMantra is considered to be reflective awareness (vimarsa) co-extensive in being with Great Consciousness” (TA, 16/286). A passage quoted from the Tris'irobhairavatantra reads: “The supreme Sky (paräkäs'a is said to be the well formed space (susira), the lord of the principles of existence, the fourth state which pervades from above and the center.
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