By Mark S. G. Dyczkowski

Slicing throughout differences of faculties and kinds, the writer explains the valuable characteristic of Kashmir Shaivism: the artistic pulse of the all pervasive realization known as SAiva. this is often additionally the crucial subject of the Hindu Tantras, and Dyczkowski offers new perception into the main literate and wide interpretations of the Tantras.

"This is a significant, scholarly and individually dedicated method of a hugely major subject. It makes available fabrics which aren't well known and never quite simply available." -- Wilhelm Halbfass, collage of Pennsylvania

"There isn't any different entire research of the Spanda, that's valuable to the SAaiva inspiration because it used to be constructed in Kashmir. The remedy of the topic is sound, scholarly, exhaustive and penetrating." -- Andre Padoux, Centre nationwide de los angeles Recherche Scientifique, Paris

"This delves right into a quite unexplored zone of Kashmir Shaivism, i.e., Spanda, and gives a complete first-hand therapy. the writer brings forth new info and clean insights." -- Navjivan Rastogi Abhinavagupta Institute of Aesthetics and SAaiva Philosophy college of Lucknow, India

This booklet is important from 4 issues of view. First, it breaks new flooring in Indian philosophy. in line with the Spanda Doctrine, the self isn't really easily witnessing attention as maintained via Sankya and Vedanta, yet is an energetic strength. moment, the final word fact isn't easily a logical method of summary different types, yet resides, pulsating power, the resource of all manifestation. 3rd, the paintings elaborates the dynamic element of awareness. It provides a good creation to the texts and scriptures of Kashmir Shaivism. Fourth, it indicates a Yoga for the conclusion of self.

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Extra info for The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism

Sample text

1'~ The manifestation of a n entity in its own specific form is a fact a t one level of consciousness; it is real. ~~~ It is no morc or less real than the first. lJ4 Although the nature of the absolute is discovered a t a higher level of consciousness, nonetheless it presents itself to us directly in the specific form in which we perceive things; otherwise there would be no way in which we could penetrate from the level of appearing to that of its source and basis. Abhinava writes: Real is the entity (vastu) that appears in the moment of direct perception (sdk~dtkara),that is to say, within our experience of it.

This common basis is the most prominent member of the group; the appearance 'jar' is such in the example quoted above. Any one appearance in a cluster may assume a more important or subordinate role. "la$ While individual appearances d o not lose their separate identity (svarcpabheda) when they rest on a common basis, even so the padicealar object which appears ) an individual reality according to its own characteristics ( s v a l a k s a ~ ais in its own right. lW But when we perceive each particular constituent appearance separately, each assumes a separate fixed function.

In one sense, the object remains the same, but one or other of its constituent appearances comes to the fore according to the inclinations of the perceiver. From another point of view, we can say that the perceived object is different for each perceiver according to the difference in the prominent appearance manifest to him. Abhinava, citing as a n example a golden jar, illustrates how the same object appears differently to different perceivers according to the use they wish to make of it and to their state of mind: When a pe&on who is depressed and feels that there is nothing [of value for him in the world] sees the jar, he merely perceives the appearance 'exists' [in the form of the awareness that] 'it is'.

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