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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 private 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 prior thirty years, Dyczkowski is bicultural in a manner unrivalled by means of any residing western student 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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Sample text

It is) pure Being (sattämätra) supremely tranquil. ” 23 Ksemaräja is quick to point out that what is meant here by ‘Nonbeing’ is the principle of consciousness (cittattva) and that it is not ‘empty’ in the sense of being nothing at all, but is called the Void because in it all objectivity ceases. There can be little doubt, however, that the Tantra is here extolling Non-being as the supreme principle which is subtle beyond all levels of subtlety. 24 In short, Non-being is the pure Being which both transcends and con­ stitutes all levels of existence.

The individual soul can be self-conscious without this im plying any inherent egoity, even as this self-consciousness is the basis of an ad­ ventitious notion of ‘I’. This is the view of the earlier Saivasiddhänta texts. Thus, Sadyojyoti in his Naresvaraparl/cyä in the course of his proof for the existence of fhe individual soul advances the argument that the individual Self exists because it is “the field o f the notion o f _ I" (ahampratyayagocara). Rämakantha comments: “(Although) the notion o fl (ahampratyaya) is (distinct from the Self) which is the object of ascertainment, it is perceived concomi­ tantly with it because it is a reflective awareness o f the persisting perceiving subject and has the Self as it object (visaya).

N Non-being is again presented as the supreme state in another section in the SvT which deals with the progressive rise of conscious­ ness through the phases of the syllable ‘OM ’ in consonance with the pervasions of the vital breath through the centers of the body, each presided over by a deity termed a ‘karar:za’ — meaning ‘instrument’ — representing an aspect of the universal cause of creation and de­ struction. The process is termed “the abandonment of the instruments” 12 Quoted by Ksemaräja in his commentary on SSt, 12/13.

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