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

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By Mark S.G. Dyczkowki

A set 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 through Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging student of Hindu tantra of the current new release, if now not of all time. A semi-permanent resident of Varanasi for the previous thirty years, Dyczkowski is bicultural in a manner unrivalled by way of any dwelling western pupil of Indian religions, combining the sterling textualist education within the medieval tantras he obtained at Oxford less 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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24IP, 4/1/16. 2s Commentary on IP, 2/3/17. 26APS, 15. 37 9 l {journey in the *CWodd of the T antras adopted from the Tantras of “establishment in one’s own essential nature” (svasvarüpasthiti) implies that this, the liberated condition, is that of the pure ego-identity. Now in order to make this transition, Utpaladeva must intro­ duce a concept which finds a precedent in Bhartrhari who declares that the universal light of consciousness shines as all things. More­ over, it must be full o f the power of speech, otherwise it would not be the one light but the darkness (aprakasa) o f its negation, that is, the Mäyic world of multiplicity.

It is the natural primal sound, the life of the entire range of phonemic energies 37Throughout this paper, the expression ‘Tantric’ refers specifically to matters dealt with in the Tantras. Thus a Tantric explanation is the way something is explained in the Tantras. Similarly, by Tantric symbols, I mean those sym­ bols which are found in the Tantras. 38 ^Süvi, appendix p. 9 n. 82, KSTS edition. 39APS, 22. 43 S? journey in ihe cU)orld o f ihe ’T aniras { sakalakaläjälajivanabhüta ). He, in the process of expansion, as­ sumes the form ‘HA’, that is, KundalinlSakti.

21 See chapter 3: The Samvitpraktisa — The Light of Consciousness. 22 SpNir, p. 22. 36 Öe/f-9/wareneus, Own 93eing and Ogoily But let’s get back to Utpaladeva. It is well known to students of Kashmiri Saivism that Somananda was his teacher, as well as the first exponent o f the philosophy which was to draw its name from Utpaladeva’s Isvarapratyabhij n ä . 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.

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