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 via Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging pupil of Hindu tantra of the current iteration, if no longer of all time. A semi-permanent resident of Varanasi for the previous thirty years, Dyczkowski is bicultural in a manner unrivalled via any residing western student of Indian religions, combining the sterling textualist education within the medieval tantras he acquired 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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There is no point in examining every detail of this process; that would require an extensive study. All that can be done here is to present a few key examples that can serve as representative illustra­ tions of this hermeneutic method. We may begin with the sole refer­ ence amongst those quoted by Kashmiri Saivite authors from the Tantras that can be construed to be one to an absolute ego. * In the original Sanskrit it reads: 34TA, 3/223a-4b. 41 9'I 8oumey in fhe

26 One might say that here Utpaladeva is explaining in his ow n Pratyabhijnä terms that the Spanda doctrine 23 SDr. 7/107-122. 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.

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. e. the entire manifestation starting with Bhairava). Similarly, the lowest part of the last phase of objective manifestation (m or nara) has three powers (of will, knowl­ edge and action) whose life is the trident of the energies Parä, P aräparä and Aparä. ” 40 Now, while Abhinavagupta understands the reflective awareness of T to be Supreme Speech, the Heart of consciousness, as already posited by Utpaladeva, he adds that it is M ätrkä which is the vitality of mantra (m antravlrya ).

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