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 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 new release, if no longer of all time. A semi-permanent resident of Varanasi for the prior 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 Nineteen Seventies with a complete immersion within the residing 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
49 To conclude, we may note that others after Ksemaräja went on to extend these reflections into the brilliantly diverse world ofTantric symbolism in many ways. Siva is identified with the light of con sciousness (prakäsa) and Sakti with his reflective aw areness (vimarsa), and the two are portrayed as locked together in the amo rous and sportive play of kämakalä. This is a theme developed by Pul)yänanda and other exegetes of the Srlvidyä tradition in their com mentaries on the Nityäsodasikärm va and Yoginihrdaya and in their 47 Commenta^ on SpKA, 16.
7 SpKa, 11 and 19. 32 Öelj~9Iwarene^, Own 'Being and Ogdty The distinctive terminology points to a more personal view of the Self that is not j ust apassive perceiver, but which is also the subject that is known only through an act of self-awareness (svasamvedanasamvedya), never as an object. It seems that once the individual Self, which as pure consciousness is known through an ac t of self-aware ness, is identified with Siva who is one ’s own ‘own nature’, and this self-awareness is furthermore understood to be basic non-discursive awareness which precedes, sustains and generates discursive awareness and individuating mental representations (vikalpa) we then come very close to the intuitive insight of an absolute self-identity experienced as a pure ‘I’ consciousness.
31 Thus, the perceiver’s subjective status as the seer (drstrtva ) precedes pa syan ti as the supreme level of speech. Although Somänanda calls this subjective state 'vim arsa', it is not, as it is for Utpaladeva, the awareness the light o f con sciousness has of itself as all things and as beyond them, for that would involve an unacceptable split into the internal subject-object relationship he wishes to avoid. Thus, Somänanda explains it as follows: “Just as the product that an agent like a potter (intends to generate) — ajar, for example — abides as a reflective awareness (vimarsa) in the form of an intention (icchä), such is the case here also (with Su preme Speech).
A Journey in the World of the Tantras by Mark S.G. Dyczkowki