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Shiva
Lord Shiva is the personification of all the main practices of Yoga, as the origin and ruling power over asana, prana, mantra, inner seeing and meditation. The current book unfolds the presence, light, energy and consciousness of the Supreme Shiva to take us beyond all death and duality.
Shiva Sutras
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The Yoga of Vibration and Divine Pulsation
Spanda is the vibratory dynamism of the absolute consciousness. In the first section of his commentary, Kṣemarāja presents spanda as identical with the essential self of each person. The second section presents a methodology that allows access to the world of spanda yoga. The third section describes the spiritual powers attained by the realization of spanda. Through modern physics, we have grown accustomed to thinking of physical reality as waves of energy--as the matter-energy continuum. Tantric Shaivism presents the full matrix of energy pulsation of which physical reality is only a part. From the relatively superficial perceptions of the senses to the progressively subtle forms of inne...
The Doctrine of Vibration
Cutting across distinctions of schools and types, the author explains the central feature of Kashmir Shaivism: the creative pulse of the all pervasive Consciousness called SAiva. This is also the central theme of the Hindu Tantras, and Dyczkowski provides new insight into the most literate and extensive interpretations of the Tantras.
Spanda-Karikas
The Spandakarikas are a number of verses that serve as a sort of commentary on the Siva-sutras. According to Saivagama, the divine consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation. In Siva-sutras, it is the prakasa aspect of the divine that is emphasized; in Spandakarikas, it is the vimarsa aspect that is emphasized. Together, these two books give us an integral view of Saiva philosophy. Ksemaraja has written a commentary on Spandakarikas, titled Spanda-nirnaya. He is fond of sesquipedalian compounds, long and windy sentences, but he is very profound in the comprehension of the subject and so cannot be ignored. The author tried to provide a readable translation of both the karikas and the Spanda-nirnaya commentary. Each karika (verse) is given both in Devanagari and Roman script, followed by its translation in English. This is followed by Ksemaraja's commentary in Sanskrit. Then follows an English translation of the commentary. After this, copious notes are added on important and technical words. Finally, a running exposition of each karika in the author's own words is given.
Pratyabhijñāhṛdayam
This little work is a digest f the Pratyabhijna system of Kashmir Saiva philosophy, prepared by Ksemaraja, the illustrious disciple of Abhinavagupta. It avoids al polemics and gives in a very succinct form (20 sutras) the main tents of the Pratyabhijna presented by Utpala. Pratyabhijna means recognition. Jiva is Siva; by identifying himself with his body, Jiva has forgotten his real nature. This teaching is meant to enable Jiva to suggest to him the spiritual discipline needed to attain at-one-ment with SIVA. Dr. Jaideva Singh has considerably revised and enlarged his translation, and provided a scholarly Introduction, Notes, Glossary of technical terms and Indexes. It serves as the best introduction to Pratyabhijna philosophy.
The Triadic Heart of Śiva
This book explores one of the most explicit and sophisticated theoretical formulations of tantric yoga. It explains Abhinavagupta's teaching about the nature of ultimate reality, about the methods for experiencing this ultimate reality, and about the nature of the state of realization, a condition of embodied enlightenment. The author uncovers the conceptual matrix surrounding the practices of the Kaula lineage of Kashmir Shaivism. The primary textual basis for the book is provided by Abhinavagupta's Parātrīśikā-laghuvṛtti, a short meditation manual that centers on the symbolism of the Heart-mantra, SAUḤ.
The Spanda Tattva
In the tradition of the siddha (those who have obtained their goal; enlightened Mahatmas), the name 'spanda' was used for the parama tattva (supreme essence, the Brahman) since ancient times. Other names used for this Tattva are, shuddhaatmaa (the pristine Atma), Shankara, Shiva, svabhaava (own nature), gnaataa (the knower), and saamaanya (the common factor, or general principle). It is also known as the Kashmiri pratyabhignaadarshan (the consciousness that illuminates everything. The 'Sarvadarshan Samhita' calls it the 'Shiva Darshan' (a glimpse of Shiva, who we revere). This corresponds with Abhinav Gupta's sadhanaa-paddhati (method used for spiritual progress). Acharya Bhatta Kallata obtained its rahasya (quintessence; hidden indications) from his Guru, Vasugupta, and composed fifty kaarikaa (philosophical verses) as a summery. Utpalacharya wrote a commentary on it in the middle of the tenth century. He called it, 'Spanda Pradeepika'. It is in Sanskrit. It has been published just one, in 1898, by the Medical Hall Press in Varanasi. This is now presented in a succinct form, for Hindi readers.
Protein Ligation and Total Synthesis I
Each review within the volume critically surveys one aspect of that topic and places it within the context of the volume as a whole. The most significant developments of the last 5 to 10 years are presented using selected examples to illustrate the principles discussed. The coverage is not intended to be an exhaustive summary of the field or include large quantities of data, but should rather be conceptual, concentrating on the methodological thinking that will allow the non-specialist reader to understand the information presented. Contributions also offer an outlook on potential future developments in the field.
Paths to the Divine
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