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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 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 way of any dwelling western pupil 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 residing traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal

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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. More­ over, it must be full o f the power of speech, otherwise it would not be the one light but the darkness (aprakasa) o f its negation, that is, the Mäyic world of multiplicity.

One could argue, per­ haps, that they did not choose to do so, but this seems hardly likely if we consider the key role it assumes from Utpaladeva's time onwards. On the other hand, a host of other notions that are woven together in the fully developed notion of the absolute ego which we find in Abhinavagupta are found there. It is hard to resist the conclusion that what has taken place is a higher hermeneutic in which there has not only been interpretation and presentation of single notions, but a grand synthesis of various concepts of the absolute, already implicit in the Tantras with that of the absolute ego.

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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