By Mark S.G. Dyczkowki
A suite 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 through Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging student of Hindu tantra of the current iteration, 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 student of Indian religions, combining the sterling textualist education within the medieval tantras he obtained at Oxford less than 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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He writes: “Even that which is insentient attains sentience because it is consecrated with drops of the juice (of the aesthetic delight — rasa) of l-ness. Thus that princi ple not only renders the senses fit to operate once it has made them sentient, but does the same also to the subject that one presumes is their impeller even though he is (merely) conceived to exist (kalpita). Thus he presumes that it is he who impels the senses. , p. 112. 21 See chapter 3: The Samvitpraktisa — The Light of Consciousness.
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). This (supreme level of speech) abides prior (to all things), for otherwise, if consciousness were not to possess a subtle (inner) outpouring (ullüsa) which abides intent upon its task (käryonmukha), how could that desire unfold (and reach fulfillment)?
It is a concept o f the one absolute reality which is at once Siva, the Self and pure conscious ness understood as a self-reflective pure egoity (ahambhtiva). It is the transcendental ground within which and through which the entire range of cosmic and individual principles in the sphere o f the sub ject, object and means of knowledge are generated, sustained and destroyed through a process in which its transcendental nature immanentalises itself even as it reverts back to transcendence. The concern of this paper is to establish that it is with Utpaladeva that this subtle and complex intuition of the absolute first appears in the history of Indian philosophical thought.
A Journey in the World of the Tantras by Mark S.G. Dyczkowki