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 especially 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 via any residing western pupil of Indian religions, combining the sterling textualist education within the medieval tantras he bought at Oxford below 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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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 Similarly, objects, perceptions, emotions, mental images and allelse that manifests objectively acquire a nature o f their own — ätmaläbha — because they are grounded in the universal vibration of consciousness — Spanda — with which one’s own na­ ture is identified. For the same reasons it would be wrong to translate the expression ‘ätmaläbha' as ‘attainment o f Self’. In kärikä 39 the yogi is instructed to be established within himself. Here too the ex­ pression 'svätmani’shouldnot be translated to mean ‘in his own Self’ ,5 In the vrtti, the terms 'svabhäva’ and ‘svas\ ibhäva\ meaning ‘own nature’ or ‘own own nature’, are recurrent.

3 SpKavi, p. 19. 51 91 8oumey in the eCWorld of the T antras Commentary: “One should not contemplate non-being as other yogis teach (who say): ‘Non-being is to be contemplated until one identifies one­ self with it’. “In fact this (doctrine) is unsound (for two reasons: firstly) be­ cause it is wrong to apply (oneself) to the contemplation (bhävanä) of non-being, as it is in fact nothing but a state of unconsciousness; and also because later (once it is over) and one is again affected by discursive thought (abhiyogasamparsa) one recalls that: ‘my state of emptiness has passed’.

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