Discuss Triadic Heart of Shiva and Kashmir Shaivism concepts in general

[s1va]

I am reading the text, The Triadic Heart of Shiva and wanted to start a post to discuss generally about this text or the Kashmir Shaivism concepts in general with those that are interested.  This is not intended as a verse by verse or even strictly sequential study of the text.  Just planning on  picking some key & relevant sentences or paragraphs from different portions of the book that are of interest (as sequentially as possible).  Comments are welcome, as are other relevant quotes from this or other KS (or even vedantic) texts, as long as they are relevant to the discussion at that point and to the topic.  The thread is also not restricted to just KS or one tradition.  Cross tradition (or religious) comments and comparisons are welcome, as long as they are relevant to the discussion at that point and to the topic.  A URL link for the text, 'The Triadic Heart of Shiva' is given at the end of this post as reference for anyone to check and participate in the discussion.

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Since the entire text is about the Triadic Heart of Shiva, I will start the discussion with "What is the Heart?" .  The text in italics are quotes from the book.  My comments in-between quotes are within parenthesis.  This section starts talking about what Heart meant in scriptures prior to the Kashmir Shaivism.   The heart discussed anywhere here (before or after KS) is not the physical organ heart and this is clearly stated on the text.

 

"The Symbol of the Heart in India Prior to Abhinavagupta"

"There is little question regarding the antiquity of the Heart as a religious
symbol in India. This chapter will review briefly the history of this
symbol beginning with its appearance in the Vedic Samhita-s. While such
a cursory examination cannot do full justice to the concept of the Heart
prior to Abhinavagupta, this textual review will essentially serve to introduce
the symbol of the Heart, and to lead us into its appearance in the non-dual
Kashmir Shaiva texts. The richness of the symbol even in these early
environments is profound. "

 

A historical sketch of the symbol of the Heart must begin with the
Veda. 

The Vedic terms for Heart, hrd and hrdaya, occur close to a hundred
times in the Rg Veda. 

 

(What is Heart?  - From Vedas)

1. "the heart is the organ with which one is able to see what is denied to
the physical eye." 
2. "the heart is the organ by means of which one comes into touch with
the Gods. " 
3. "It is the heart which enables a human being to penetrate into deep
secrets and mysteries." 
4. "It is in or by the heart that visions are fashioned into words." 
5. "The process which the visions undergo in the heart is . . . explicitly
described as a purification or clarification." 
6. "The soma juices which are drunk by the officiants are believed to be
in their 'hearts'." 
7. "By finding, with or in the heart, the light of higher insight and contact
with the transcendent one becomes an all-seeing rsi." 
8. "The inspired seers who are characterized by 'vision' (dhih) watch or
conceal, or what is most probable, pay heed to the god who is not subject
to decay with (in) their heart." 
9. "The 'clarified butter' (ghrta) of the liturgical word which the gods
produce from the seer flow from the ocean in the heart." 
10. "The liturgical words of the poets are on the other hand repeatedly said
to come to the heart of a god and are expected to stay there. The hymn
of praise is hence described as hrdisprj - 'touching (the god's) heart'." 
11. "... The repeated communication that the poet bears the soma in his
heart." 
12. "It is expedient to remember that the terms denoting [the Heart], in
the ancient languages were not used with any anatomical precision.
Words for 'heart' or their derivatives were on the one hand frequently
used also for 'middle or centre' and even for the 'bowels', and on the
other hand, employed to denote a variety of emotions the seat of which
was thought to be 'in the heart'." 

 

"it seems clear that the Heart functions as an important cosmological locale: it is
in the Heart that existence and nonexistence are linked."

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Please refer to the text, Triadic Heart of Shiva in this URL: http://www.laurelhovde.com/Design/The-Triadic-Heart-of-Siva.pdf

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Any discussions on heart, or any of the text from these passages are welcome.  On the next post from the book, I am planning on quoting some interesting verses about Heart from Upanishads, from the Chapter 3 of the book.

[s1va]

(Heart & how it relates to Atman the Self- from Various Upanishads)

 

The Triadic Heart of Shiva.

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"The Chandogya Upanisad, also a very early text, tells us (ChU
3.12.4, 7-9):

Verily, what the body in man is, that is the same as what the heart within man
here is; for on it these vital breaths are established. They do not extend beyond
it.  Verily, what is called brahman - that is the same as what the space outside
of a person is. Verily, what the space outside of a person is - that is the same
as what the space within a person is - that is the same as what the space here

within the heart is. That is the Full, the Non-active. Full, non-active prosperity
he obtains who knows this. 
References to the Heart in these passages show how closely bound the
Heart is to one of the central teachings of the Upanisad-s - namely, the
teaching of the atman."

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"In the Katha Upanisad (6.6-9) we encounter an important new dimen-
sion in the teaching about the Heart. This text mentions the Heart not
only as the abode of the atman, but also as the instrument by which the
atman comes to be known. In a well-known passage from this Upanisad,
the senses, mind, true being, intellect, the unmanifest and the purusa are
compared, and each is set on a respectively higher level. 36 We are told
that the purusa, which is all-pervading and without any distinctive mark,
confers liberation and immortality when known."

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"A similar and perhaps even clearer statement in the Svetasvatara
Upanisad (4.17) points out the nature of the Heart: it is the place where
the atman resides as well as the instrument by which reality comes to
be known.

More minute than the minute, greater than the great is the Soul atman that
is set in the heart of creatures here. 
That god, the All-Worker, the Great Soul (mahatman) ever seated in the Heart
of creatures, is framed by the Heart, by the thought, by the mind. They who
know that become immortal. "

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"Significantly, in this passage we encounter the God (deva) who is the
Great Soul placed in the Heart, whereas in the Katha Upanisad we find
reference to the more impersonal universal Self. At the end of the Katha
(6.16-17) a final statement appears which is designed to bring the inquiring
Naciketas to salvation.

There are a hundred and one channels of the Heart. One of these passes up to
the crown of the head. Going up by it, one goes to immortality. The others
are for departing in various directions. A person of the measure of a thumb
is the inner soul (antaratman) ever seated in the heart of creatures."

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"The Taittiriya (1.6.1) adds:
This space that is within the Heart - therein is the person, consisting of mind,
immortal, resplendent. "

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"It is in the Mundaka (2.2.8) that we first hear about the knot of the
Heart (hrdaya-granthi). This is the knot which must be loosened in order
to achieve salvation:
The knot of the Heart is loosened, all doubts are cut off, and one's deeds cease
when he is seen - both the higher and the lower. "

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"Finally, several powerful passages occur in the Maitri that identify
the limitless brahman with the unlimited and unborn atman. We are
told that (6.18):
His is that shining form which gives heat in yonder sun and which is the brilliant
light in a smokeless fire, as also the fire in the stomach which cooks food. For
thus it has been said: he who is in the fire, and he who is here in the Heart, and
he who is yonder in the sun - he is One. 

In the Maitri we also encounter several of Siva's names applied to the
atman within the Heart (7.5):
He, truly, indeed, is the Self (atman) within the heart, very subtle, kindled like
fire, assuming all forms. This whole world is his food. On Him creatures here
are woven. He is the Self, which is free from evil, ageless, deathless, sorrowless,
free from uncertainty, free from fetters, whose conception is real, whose desire
is real. He is the Supreme Lord. He is the ruler of beings. He is the protector
of beings. This Soul, assuredly, indeed, is Harm, Sambhu, Bhava, Rudra. "  - The Triadic Heart of Shiva.

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Really  interesting to note that the Heart is linked to Shiva even in the Upanishads before the Kashmir Shaivism, as shown from the Maitri text just above.  Next, I will post very briefly about the Heart from Yoga sutras from the same chapter 3, before proceeding to the Abhivanagupta's and the KS definition of Heart.  Discussions welcome.

[Michael Sternbach]

In the system of correspondence of the Western occult tradition, the heart is analogous to the Sun and therefore to the transcendental innermost self. Thus, it is seen as the source of the thoughts formed out in the brain.

 

This is in close accordance with the Upanishadic perspective.

[s1va]

1 minute ago, Michael Sternbach said:

In the system of correspondence of the Western occult tradition, the heart is analogous to the Sun and therefore to the transcendental innermost self. Thus, it is seen as the source of the thoughts formed out in the brain.

 

This is in close accordance with the Upanishadic perspective.

 

Interesting.  Heart seems to be the core of many ancient traditions.  It is compared to the light, illumination and Sun in different Upanishads. 

 

The Kashmir Shaivism's definition or view of the Heart is unique.  Haven't gotten to that yet.  I wanted to start off with the other interesting views of heart from the early chapters.

[Jeff]

Thank you S1va for starting the thread.

 

I think your earlier comment of differentiating the perceived nature of the heart before and after Abhinavagupta is a very relevant and important point.  In my opinion Abhinavagupta is one of the truly great masters, but beyond that, he is a truly great master that actually wrote himself about his direct realizations.  Unlike many others, who had students or followers write quotes, you had the master himself stating and explaining things.  To me, his writings are truly sublime.

 

To you point on the nature of the heart, I think it is important to explain that for Abhinavagupta, while he used the word heart, what he really meant was more like the heart-mind in more modern terms.  He was describing when the heart and mind are fully integrated into one kind of unified field.  I think your early quote descriptions begin to touch on this well in a way that people can understand...

 

1. "the heart is the organ with which one is able to see what is denied to the physical eye." 
2. "the heart is the organ by means of which one comes into touch with the Gods. " 
3. "It is the heart which enables a human being to penetrate into deep secrets and mysteries." 

 

The heart itself is the basis.  With the overlay of the mind, one begins to have the clarity that allows the broader perception which is beyond the physical eye.

[Mudfoot]

You will find some of the heart symbols from Triadic Heart in the Nei Jing Tu as well. 

[dwai]

I found this to be an interesting article -- https://www.vedanet.com/vedic-light-and-tantric-energy-yogas-2/

[Mudfoot]

Seing similarities is as interesting as seing the differences. 

I failed to see why one would be light and the other would be energy. 

[Jonesboy]

On ‎5‎/‎17‎/‎2018 at 2:06 AM, Mudfoot said:

Seing similarities is as interesting as seing the differences. 

I failed to see why one would be light and the other would be energy. 

 

You could say that energy and light and consciousness are all one and the same

 

[s1va]

Continuing with Triadic Heart after a while!  The point made below is, Shiva is not inactive and only transcendent.  Abhinavagupta seems to make this point over and over emphasising in so many ways.  The reason in my opinion is because it is so easy to misunderstand and connect these two dots and say they are one and the same.  

 

"86 THE TRIADIC HEART OF SlVA

Siva who is pervaded in this fashion by a subtle sounding (nada) is composed
of consciousness. He who manifests himself at one and the same time as the
father and mother is the creator of the entire universe.16
Further, he states:

Everything that exists resides within the blessed Lord Bhairava. Whatever
appears within our Heart or leaves the point of our tongue resides, I say, in
Paramesvara, who is not limited by time, is one with consciousness, and is
perpetually united with all the powers. He constitutes a unity which coexists
without contradiction with the hundreds of creations and dissolutions which
are manifested by his contraction and expansion, and it is by means of these
that he expresses his freedom. This reality of Siva, therefore has neither beginning
nor end and it is luminous with its own light. Its essence is a complete
freedom which consists in perfect independence determined by the fullness
of all things. Within itself it embraces all principles, which are in effect identical
with it.17

Not content to let the matter rest there, Abhinavagupta forcefully confutes
those who would think of Siva as completely inactive and only transcendent.
In the following passage he seems to be directing an attack on those who
would equate Siva with the Samkhya notion of the purusa:

The Siva which they imagine, completely pacified, differentiated from all other
things, transcendent to all the other paths, similar therefore to something
insentient or inert, like a glass, does not exist anywhere at all. Siva in effect is
nothing more than this consciousness, which unfolds itself everywhere in
the form of a great light. Its very condition as Siva indeed consists in the fact
that all the varied forms of the universe appear. This process of manifestation
into all the forms of the universe produces itself completely freely within him.18"