By Mark S.G. Dyczkowki
ISBN-10: 8186569421
ISBN-13: 9788186569429
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 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 new release, 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 dwelling western pupil 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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Extra resources for A Journey in the World of the Tantras
Sample text
P. 38-9. 10 SpKä, 28-29. 11 TÄ, 9/230-2. 12 SpKävi, p. 113 and 137. 34 Öe/f9lwarene^. '4 Conversely, as Räjänaka Rama explains, the pure ‘I' con sciousness encompasses the series of pure principles from Siva to Suddhavidyä. 15 Thus, an unin terrupted awareness of the egoity (ahamkära) which is that o f one's own true essential nature (svasvabhäva) is liberating. 18 Thus, according to him, whatever the Self sustains through the medium of the ego (aham iti pratipatti) is its body. 19 Thus, Räjänaka Räma says o f the awakened yogi: “When his ego-sense (ahampratipatti) is firmly established in the essential nature of his authentic identity (ätmasvabhäva) which is distinct from the body etc.
Quoting this text, just before the reference we have cited above, he says: “The seed here (of all things) is Kundalinl, the life-principle of the nature of con sciousness. ” 42 40 PTv, Jayadeva Singh’s translation, p. 54-5. 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.
It is this inherent attribute of consciousness which makes it ultimate. " 28 This reflective awareness (vimarsa) is explicitely identified by Utpaladeva with the reflective awareness o f ‘I' (aharhpratyavimars'a), a term we can contrast with the earlier ‘notion o f I’ (aharhpratyaya). Itisth e ‘I' consciousness (aham iti vimarsa) which manifests as the subjectivity (pramatrtva) of the psycho-physical complex, in the notion (vikalpa) both of self and its opposite. 0 An important aspect o f the concept of vimarsa — which, as we shall see, Abhinavagupta developed into a wide ranging herme neutical key to interpret Tantric doctrine — is its identification with the supreme level of Speech.
A Journey in the World of the Tantras by Mark S.G. Dyczkowki
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