While Indian visual culture and Tantric images have drawn wide attention, the culture of images, particularly that of the divine images, is broadly misunderstood. This book is the first to systematically address the hermeneutic and philosophical aspects of visualizing images in Tantric practices. While examining the issues of embodiment and emotion, this volume initiates a discourse on image-consciousness, imagination, memory, and recall. The main objective of this book is to explore the meaning of the opaque Tantric forms, and with this, the text aims to introduce visual language to discourse. Language of Images is the result of a long and sustained engagement with Tantric practitioners and philosophical and exegetical texts. Due to its synthetic approach of utilizing multiple ways to read cultural artifacts, this work stands alone in its attempt to unravel the esoteric domains of Tantric practice by means of addressing the culture of visualization.

This book focuses on the analysis of pure consciousness as found in Advaita Vedanta, one of the main schools of Indian philosophy. According to this tradition, reality is identified as Brahman, the world is considered illusory, and the individual self is identified with the absolute reality. Advaitins have various approaches to defend this argument, the central one being the doctrine of 'awareness only' (cinmatra). Following this stream of argument, what consciousness grasps immediately is consciousness itself, and the notions of subject and object arise due to ignorance. This doctrine categorically rejects the plurality of individual selves and the reality of objects of perception.
Timalsina analyzes the nature of consciousness as understood in Advaita. He first explores the nature of reality and pure consciousness, and then moves on to analyze ignorance as propounded in Advaita. He then presents Advaita arguments against the definitions of 'object' of cognition found in various other schools of Indian philosophy. In this process, the positions of two rival philosophical schools of Advaita and Madhva Vedanta are explored in order to examine the exchange between these two schools. The final section of the book contrasts the Yogacara and Advaita understandings of consciousness. Written lucidly and clearly, this book reveals the depth and implications of Indian metaphysics and argument. It will be of interest to scholars of Indian philosophy and Religious Studies.

Indian culture relies greatly on visual expression, and this book uses both classical Indian and contemporary Western philosophies and current studies on cognitive sciences, and applies them to contextualize Tantric visual culture. The work selects aspects of Tantric language and the practice of visualization, with the central premise to engage cognitive theories while studying images. It utilizes the contemporary theories of metaphor and cognitive blend, the theory of metonymy, and a holographic theory of epistemology with a focus on concept formation and its application to the study of myths and images. In addition, it applies the classical aesthetic theory of rasa to unravel the meaning of opaque images. This philosophical and cognitive analysis allows materials from Indian culture to be understood in a new light, while engaging contemporary theories of cognitive science and semantics. The book demonstrates how the domains of meaning and philosophy can be addressed within any culture without reducing their intrinsic cultural significance. By addressing these key aspects of Tantric traditions through this approach, this book initiates a much-needed dialogue between Indian and Western theories, while encouraging introspection within the Indic traditions themselves. It will be of interest to those studying and researching Religion, Philosophy and South Asian Culture.

Indian culture relies greatly on visual expression, and this book uses both classical Indian and contemporary Western philosophies and current studies on cognitive sciences, and applies them to contextualize Tantric visual culture. The work selects aspects of Tantric language and the practice of visualization, with the central premise to engage cognitive theories while studying images. It utilizes the contemporary theories of metaphor and cognitive blend, the theory of metonymy, and a holographic theory of epistemology with a focus on concept formation and its application to the study of myths and images. In addition, it applies the classical aesthetic theory of rasa to unravel the meaning of opaque images. This philosophical and cognitive analysis allows materials from Indian culture to be understood in a new light, while engaging contemporary theories of cognitive science and semantics. The book demonstrates how the domains of meaning and philosophy can be addressed within any culture without reducing their intrinsic cultural significance. By addressing these key aspects of Tantric traditions through this approach, this book initiates a much-needed dialogue between Indian and Western theories, while encouraging introspection within the Indic traditions themselves. It will be of interest to those studying and researching Religion, Philosophy and South Asian Culture.

This book focuses on the analysis of pure consciousness as found in Advaita Vedanta, one of the main schools of Indian philosophy. According to this tradition, reality is identified as Brahman, the world is considered illusory, and the individual self is identified with the absolute reality. Advaitins have various approaches to defend this argument, the central one being the doctrine of 'awareness only' (cinmatra). Following this stream of argument, what consciousness grasps immediately is consciousness itself, and the notions of subject and object arise due to ignorance. This doctrine categorically rejects the plurality of individual selves and the reality of objects of perception.
Timalsina analyzes the nature of consciousness as understood in Advaita. He first explores the nature of reality and pure consciousness, and then moves on to analyze ignorance as propounded in Advaita. He then presents Advaita arguments against the definitions of 'object' of cognition found in various other schools of Indian philosophy. In this process, the positions of two rival philosophical schools of Advaita and Madhva Vedanta are explored in order to examine the exchange between these two schools. The final section of the book contrasts the Yogacara and Advaita understandings of consciousness. Written lucidly and clearly, this book reveals the depth and implications of Indian metaphysics and argument. It will be of interest to scholars of Indian philosophy and Religious Studies.