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 earlier thirty years, Dyczkowski is bicultural in a fashion unrivalled by means of any dwelling western student of Indian religions, combining the sterling textualist education within the medieval tantras he obtained at Oxford less 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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Additional info for A Journey in the World of the Tantras
Abhinavagupta dedicates the third chapter ofhis Tanträloka to a detailed exposition of Mätrkäcakra. Simply, this is the series of the fifty letters of the alphabet which is understood to exist as fifty energies or aspects of the universal po tency of the supreme level of Speech, connected with which mantras are spiritually effective. ” 36 35 TA, II, p. 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.
Kallata comments: “(The individual soul) pervaded by this innate impurity may desire to act, but even so cannot make contact with this inherent power. ” 3 This disturbed condition, which is the egoic notion of the fettered soul (pasu), prevents it from abiding in the state o f per m anent repose within itself which is its basic condition (svtitmasthiti), considered, according to this monistic view, to be that of Siva Himself. Freedom from bondage is thus understood as ‘the attainment o f one ’s own nature’ (svätmaläbha).
4/4lcd-2ab. 2 Although the Spandaktirikti does attempt to establish its doc trines on the basis o f both reason (pratipatti) and experience (upalabdhi) 3 it is not cast in the form of an apologetic written to counter possible opponent’s views as was, for example, Somananda’s Sivarsti written soon after it. In one place however, the author is moved to state his view by contrasting it with that of others when he seeks to refute the nihilist view that Non-being is the ultimate liberated con dition.
A Journey in the World of the Tantras by Mark S.G. Dyczkowki