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 way of Mark Dyczkowski, the undisputed grasp of Kubjika fabrics, and arguably the main unique and wide-ranging pupil 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 through any dwelling western student of Indian religions, combining the sterling textualist education within the medieval tantras he acquired at Oxford lower than 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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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).
A passage quoted from the Tris'irobhairavatantra reads: “The supreme Sky (paräkäs'a is said to be the well formed space (susira), the lord of the principles of existence, the fourth state which pervades from above and the center. ” (TA, comm. 5/91). While in the third reference ‘vimarsa 'clearly has a broad, generic sense denoting the con templative consciousness that the fully developed yogi has of the supreme principle, the two former references equate vimarsa directly with Sakti. They do certainly refer quite clearly to a concept of consciousness in which it reflects upon itself.
L78. 20 SvT, 4/292a. 18 56 S9bhäoaoäda. the cDodrine of'^ on -cBeing est Void, is below it It is the vibration of consciousness (spanda), which is in a state of subtle motion (kinciccalatva) 21 whereas the supreme principle is immobile. 22 The SvT declares “that which is not void is called the Void, while the Void is said to be Non-being. Non-being is taught to be that wherein existing things have ceased to exist. (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.
A Journey in the World of the Tantras by Mark S.G. Dyczkowki