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Księgarnia.Poltax.waw.pl > Oferowane produkty > Książki ogólne > naukowe > Cracow Indological Studies XVI. Tantric Traditions in Theory and Practice
Księgarnia Akademicka Sp. z o.o.
Opis
PrefaceThe 16th volume of Cracow Indological Studies, which we would like to dedicate to the memory of Mr. Jozef Lqczak, concentrates on Tantric traditions of South Asia, just as the 8lh volume, published in 2006. The contributions to the present volume refer both to the topic of the theoretical side of these traditions and to practical issues; some of them pertain also to the mutual relations between theory and practice.The research on Tantric traditions of India, although based mostly on textual sources, deals also with the practical application of the textual prescripts into the daily practice of the followers and into the temple rituals. Therefore, besides inquiring into the theological and philosophical issues within the vast body of canonical scriptures and exegetical texts, scholars search for traces of actual practice. The mutual relation of the prescriptive or normative literature and the actual shape of the tradition is similarly interesting with regard to the past as well as to present-day India.Since our knowledge about the textual sources is growing, also due to several research projects dedicated to collecting new, hitherto unknown texts, scholars gain access to more source materials and are able to deepen or re-consider their views concerning the traditions under research. New data is provided by archaeology and history research; anthropological and ethnological inquiry into the stillliving traditions has also become one of the important components of Indological research. Thus better knowledge and understanding of Tantric traditions is made possible due to the involvement and cooperation of different disciplines: history of the region, ethnography, epigraphy, archeology, art history and obviously philology.The present 16th volume of Cracow Indological Studies is therefore meant for contributions concerning several issues connected with the new developments in the study on the textual sources as well as the more practical dimensions of Tantric traditions.Tantric traditions of South Asia created rich literature, an extensive part of which was viewed as canonical and revealed by the highest god himself, though collected and systematized by men. The theoretical needs imposed by the canonical scriptures, claiming also to belong to Brahmins (which very often was the case because it was mostly Brahmins who created them), were meeting the practical needs of the actual situation. Traditions, existing in the particular space and time, in their daily practice had to acknowledge and react to those needs. Some of these traditions were heterodox, unconventional and they openly presented their sometimes controversial views despite the critical opinions of the Brahma- nical and orthodox milieu. Other ones tried as much as possible to adapt their ideas to the mainstream of the surrounding traditions. Thus, being subject to internal and external influences, they included elements rooted in the orthodox cults, but also those coming from the local and heterodox cults; some of them contain also elements which transgress orthodox norms. The process of combining strands of different traditions can be observed for example in the South of India, where the Brahmanical culture was interacting with the local, social specificity and local religious traditions of Dravidian origin.Additionally, the theoretical canon has to interact with the ritualistic and technical needs of religious practice arising from the necessity of ensuring the proper place of worship, adequate representation of the god and efficient procedure of worshipping him.The relation of the theory and practice draws attention of several scholars, therefore the present volume inscribes also in these streams of Indological research.1 Axel Michaels, in his General Preface to the Heidelberg Studies in South Asian Rituals, points out that the study of rituals in South Asia for a long time existed in between philology and anthropology, but nowadays more often field-work and the study of texts are combined.2 It makes Indological research more interdisciplinary. Nevertheless, the research on textual sources still becomes indispensable to the acquisition of knowledge about theoretical doctrines as well as practical aspects of the traditions under research. However, not having enough sources about the history of reception of the theoretical texts (see for example Rastelli, in the present volume), we have to be cautious about referring scriptures to present-day ritualistic practice directly. The authors of the Words and Deeds volume even warn us about such danger.3 Similarly, some of the authors of the present volume draw our attention to the fact that the texts are usually normative and that it would be difficult to answer the question to what extent they were put into practice. Nevertheless, theoretical rules were probably quite often influenced by actual contemporary practice and also by contemporary context (...)
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