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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 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 iteration, if now not of all time. A semi-permanent resident of Varanasi for the earlier thirty years, Dyczkowski is bicultural in a manner unrivalled through 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 Nineteen Seventies with a complete immersion within the dwelling traditions of Hinduism in Varanasi in India, and Kathmandu in Nepal

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It is well known to students of Kashmiri Saivism that Somananda was his teacher, as well as the first exponent o f the philosophy which was to draw its name from Utpaladeva’s Isvarapratyabhij n ä . 23 In this way he not only tries to stamp his views with the seal of scriptural authority but also affirms that they are ultimately drawn from the Tantras. Now, it is in fact true that a number of basic concepts he presents are already taught in Tantric traditions which precede him. But even though he draws from this fund of ideals he nowhere posits the existence o f an absolute ego, and in this he is consistent with the Tantras.

It is well known to students of Kashmiri Saivism that Somananda was his teacher, as well as the first exponent o f the philosophy which was to draw its name from Utpaladeva’s Isvarapratyabhij n ä . 23 In this way he not only tries to stamp his views with the seal of scriptural authority but also affirms that they are ultimately drawn from the Tantras. Now, it is in fact true that a number of basic concepts he presents are already taught in Tantric traditions which precede him. But even though he draws from this fund of ideals he nowhere posits the existence o f an absolute ego, and in this he is consistent with the Tantras.

12 An important source for Saiva nihilism is the Svacchandabhairavatantra. Siva the Supreme God and ultimate principle is generally, in this work, represented in positive terms. We do find, however, that in places when the Tantra attempts to express the transcendent acosmic nature of the supreme reality, it finds no better way to do so than in terms of the absence of phenomenal Being. Again, Abhiiva — Non­ being — is a term in the SvT for the supreme reality equated with Siva, understood as both transcendent Non-being and present in all things as their essential nature as ‘pure Being’ (sattiimätra).

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