Kashmir Shaivism - The 36 principles and the 4 spheres

[s1va]

I am going to start first with the deity Shiva(n) vs. the principle of Paramashiva.  The following posts will explore the 36 principles and the 4 spheres that make up the cosmos. 

 

We can see this distinction spelt out in almost all Shaiva traditions.   The Shivam is referred to as Param Shiva or Parameshvara in other Shaivite traditions such as Kashmir Shaivism.

 

Shiva(n) is a supreme deity who is considered as the earliest to come out of the primordial.  It is pronounced as Shivan ending with the 'n' in Tamil works to denote clearly there is individuality associated with the term.  The deity Shiva is a tangible (in some ways) with characteristics.   Whereas the Shivam is the principle of formless reality that can't be described or explained by words.  In my opinion the Shivam can be compared to the Holy Father in Christianity or generally as God.  The Tirumular defines it as 'Anbe Shivam' in Tamil.  It simply means Love is Shivam or God.

 

Here is a description of the principle from Kashmir Shaivism

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Kashmiri Shaivism describes all of reality, with all of its diversity and fluctuation, is the play of the single principle, Paramashiva. The two aspects of this single reality are inseparably united: Shiva and Shakti.^[9] Paramashiva appears as the world through his creative power, Shakti.^[10] The ontological nature of Paramashiva is beyond human knowledge and articulation, yet it can be experienced directly through mystical intuition.^[11]

 

Paramashiva is the ultimate reality who either (according to Kashmir Shaivism) construct himself or (according to Shaiva siddhanta) beyond 36 tattvas, the whole elements of reality.  https://en.wikipedia.org/wiki/Parameshwara_(God)

 

The Shivam or Param Shiva is beyond the 36 tattvas.  Similar concept is found in Vaishnava and Shakta traditions also.  There is Maha Vishnu (or Narayana) vs the supreme deity Vishnu in Vaishnavism.    There is Para Shakti (Parashakti) vs the supreme deity Shakti in Shaktism or Sri Vidya traditions that worship the Goddess as the primary deity. 

 

 

The following picture depicts the 36 tattvas from KS.  It is from the same Wikipedia page referenced above.  Just included for reference to the whole picture.  

 

[s1va]

I was reviewing and contemplating on the 36 tattvas or the principle aspects of nature in Kashmir Shaivism.  Wanted to share my understanding of tattvas and how they relate to the Anda or different layers of the cosmos or the dimensions.  Please use the picture in the post above for reference.  These principles are not some abstract terms coined to describe some vague theory a long time back.  Each one of these principles apply and operate right now in this moment and will continue to do so.  These are ingredients that make us the sentient beings, the universe that we see and perceive including the astral realms and various dimensions that we perceive.  Time itself is one of the cloaks or veils preventing us from seeing our true nature.  

 

These tattvas are just so fascinating and they explain the origin, function and demise of the entire cosmos.  They can also help solve our current predicament and with the suffering that we undergo because our true nature is obscured.   I feel it is best to go through and understand this top down.  We also need to have a basic understanding of the lowest level tattvas to start with this such as the mind, sense organs, sense perceptions that make up this worldly experience.  Everything starts with the Paramashiva in Kashmir Shaivism.  This Paramashiva descends into the jivas, the sentient beings or the multitudes step by step with the 36 tattvas.  All of us started as Paramashiva and got to wherever we are at this point.  How did we get to become the local independent person or xyz?  It is through the descent of these 36 tattvas or principles.  We can understand our story or origins with the help of these.  Self-realization is about tracing our way back from the lowest principles to the highest ones to find ourselves as Shiva in the end.

 

The first tattvas (after Shiva tattva) emerge in the Shakti Anda/layer or cosmos, which is part of the shudda or pure layer.  Meaning these tattvas are not influenced by the maya yet, the veiling force of Paramashiva with the 5 cloaks (kanchukas). 

 

From the Paramashiva emerges the:

1.  Shiva tattva  (Light or consciousness but without awareness)

2.  Shakti tattva (awareness of the light), or the polarities of the male and female principles in the creation. 

 

Followed by these 3 tattvas. 

 

3. Sadashiva tattva -  Self-awareness of this, and there was no self awareness before this point.  Also corresponds to the iccha-shakti or the power of will of Paramashiva.

4. Ishwara tattva -  the objectification of self-awareness such as, this is  myself.  This layer corresponds to the jnana-shakti or the power of knowledge/knowing of Paramashiva.

5. Suddha vidya tattva - this-ness becomes balanced at this layer.  This layer corresponds to the kriya-shakti or the action/active power of Paramashiva.

 

There is no individual separation of a sentient being or jiva (Purusha + Prakriti) yet.  Will expand and see more in the next post.

[s1va]

1. Shakti Sphere (Anda)

 

The 4 tattvas or principles that we reviewed earlier starting from the Shakti tattva to the Suddha vidya tattva (2 through 5) are part of the Shakti Anda or the Shakti Sphere.  This is the first sphere to form from Paramashiva after the emergence of Shiva and Shakti.  These 4 tattvas and this entire sphere is under the 'pure' (shudda) tattvas layer.  That is because the prapancha or the entire created cosmos at this point of reference is still not under the influence of maya or the veiling force of Paramashiva 

 

In this initial stage, the divine nature of Shiva is still not obscured.  Pure Ananda shakti or bliss further descends into the 3 iccha, jnana and kriya shaktis described

 

Tattvas in Shakti Anda:

 

• Shakti tattva
• Sadashiva tattva
• Ishwara tattva
• Shudda vidya tattva

 

There is no duality at this stage, it is a state of diversity in unity.  There is no individuality or separation also since we are above the maya, purusha and prakriti layers.

 

[s1va]

I am hesitant to use the word enlightenment anywhere in reference to Kashmir Shaivism concepts because the definition of such enlightenment in the modern world falls much shorter of the higher realizations stated in trika, pratyabhijna and in KS.  A state of calm mind or attaining early samadhi levels of silence like savikalpa or nirvikalpa samadhi states, or in some cases just a mere perception or basic understanding of awareness with some heart opening is considered as 'enlightened' or fully awakened state these days.  In the framework of Kashmir Shaivism, they are not even at the Purusha level.  This is just the 25th layer in KS.  But many traditions stop right there and think this 25th layer is the highest state and declare 'it's done' and the person has attained moksha.  They don't go all the way up to the 36th layer of Shiva and to even beyond  to realize the state of Paramashiva.

 

Well, how can a person who has not penetrated or overcome the maya-layer or opened the veils (kanchukas/cloaks) to truly realize that we are beyond time, space and limitations, claim they have the full realization? Yet, we see this happening everywhere these days just because it is the new fashion to say, "You know what, I read a book and went to a talk and I am spiritually awake now!".  Then they go on to describe enlightenment is simple (it is truly even simple, but not what they think it is!!!), there is nothing mystical or magical about it.  Essentially, they are discounting their own true nature, their own luminosity in ignorance.  They either fail or refuse to see that their true nature is beyond any and all limitations.  Each one of them can reach the state of  realize they are none other than Shiva and can create worlds of their own at will with the iccha shakti (power of will).  Such statements may shock and terrify those who think they are already done and enlightened, they think whoever states this is behind powers or siddhis.   My dear friends, we don't have to go running behind and seeking powers or siddhis, this is not about that.  The veil of the maya is powerful indeed, but when it does come off with the anugraha/divine grace, we realize our all powerful and unlimited true nature.   The force of maya makes us feel small and limited, even confine our ideas of enlightenment to a limited state of inner silence.  Without realizing the worldly ego is now replaced by some residual spiritual ego, some go on to conclude they are done and start to even teach others!

 

It is not possible to penetrate or overcome the maya tattva and to realize one's true nature without the divine grace or anugraha, no matter how advanced a person is (or think how advanced they are).

[s1va]

2. Maya Sphere (Anda)

 

The next sphere or layer of descendancy is called Maya Anda and it is part of the pure-impure layer (Suddhasudhha).  The veiling force of maya starts in this layer.  There are 7 tattvas or principles in this layer.  The Maya itself is further split into 5 sub divisions called cloaks (kanchukas), each one of them veiling an unbounded or unlimited aspect of Shiva to create the illusion of limited and tangible experience.  Together with the maya there are 6 cloaks.  

 

This pure-impure layer is made up of:  Maya tattva + 5 divisions of maya/cloaks + Purusha tattva.

 

 

Maya Tattva and the 5 cloaks:

Maya Tattva -  The divided experience and the feelings of a limitations arise because of the Maya tattva.  The following 5 cloaks described below altogether make up the limited worldly experience and all of this are part of the Maya. Since our true nature of bliss and contentment is hidden by the Maya tattvas, the resulting feel of incompleteness prompts various desires to arise. 

1. Kāla  tattva -  Limitation of time. There is no concept of time, past present or future before this layer.  Our nature was unbounded eternity before this, but this layer creates an impression of being bound in time.

2. Vidyā tattva -  From the all knowing state, this layer leads to the impression of limited knowledge
3. Rāga  tattva - This layer causes the feeling of lacking and leads to attachment and desire.  Buddha describes our clinging nature as the cause of samsara leading to births and deaths.
4.  Niyati tattva - This layer hides or cloaks our all pervading nature and leads to the limitations of space, distance, form, etc.
5. Kalā tattva - This layer forms the limitation of activity and authorship.  Our universal nature gets hidden and a sense of limited agency appears.  Unlimited creativity becomes limited.

 

Even after the maya and the 5 cloaks, the question remains these bondages and cloaks apply to who?  It certainly does not apply to Shiva, Shakti, Sadashiva, Ishwara or any principle described earlier.  The answer comes with the next tattva, which is the Purusha tattva.  

 

Purusha Tattva (also called jiva, pashu, anu or nara) - The  'this' awareness that started earlier turns into 'I' consciousness (not to be confused with the ahamkara/ego at this point), further reduced into a finite jiva, sentient being or separate person.  It is the purusha to whom those cloaks or 5 limitations apply.  Purusha is also equated with the individual soul concept, jivatma (jiva's soul) or atman in hindu terminology.  The purusha by himself is not activated, the individual separate being is still a concept, or just a placeholder (anu).  Only when the Prakriti (The individual Shakti with the 24 attributes to be described below) joins with the Purusha it becomes a fully operational entity. 

 

We are about to descend into the impure tattvas territory after this which is mainly made up of mind and it's various components.

 

 

[s1va]

I borrowed the following image with some descriptions from shaivism.net link pasted below.  It explains the 5 cloaks with some brief but good examples to illustrate how each one of them translate into our worldly experience.

 

 

http://shaivism.net/articles/11.html

[s1va]

The power or force of maya that veils and creates limited experience is not something external or involuntary act of mistake.  From the five acts or powers of Shiva, we know that the forth act of obscuring grace (Tirodhana) is a voluntary act done to create the worldly experience. It is the Leela or the play of the divine.  Whenever the purusha or the individual jiva or the sentient being has had enough of the divine play and wants to return back (to their original nature), the act of obscuring grace is reversed by the act of anugraha/shaktipat (divine grace) letting the jiva trace the way back the tattvas to realize they are essentially Shiva, not just a separate and limited entity.

 

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4. Obscuring grace (tirodhana) -  The most intriguing of all the acts that hides the truth from souls, thereby permitting the worldly 

"is represented by His right foot upon the prostrate person, apasmarapurusha, who symbolizes the principle of ignorance, or anava."

(I read in another book, that it is Shiva's right left hand that is going across the chest thereby covering his heart, which results in the tiodhana or ignorance)

 

 

Here is the link to the topic about the five acts of Shiva in detail.

 

 

 

There are two more spheres.  The Prakriti Anda, the sphere that contains the shakti of the individual jiva.  This sphere falls entirely under the impure tattvas since it is made up of the local mind and it's limitations.  We will explore this layer and the 4 components of the mind in more detail in the next post.  Finally there is the Prithvi sphere which is the physical layer or the solid substance of the manifested world.

 

[s1va]

Sharing couple of posts from another KS topic  to describe what gives rise to maya tattva/principle.  It is the 3 impurities (malas) as described in the following posts that gives rise to the maya.  We can also conversely state that the maya principle causes the impurities to appear.

 

 

 

 

 

 

 

 

[s1va]

How does maya unfold?

(The following steps and text were compiled form The Siva Sutras by Swami Lakshmanjoo)

1. apurnammanyata  -  The feeling of incompletion that starts from the anava mala.  Ignorance of the oneness of Siva. The sign of bondage is the feeling that you are incomplete (apurnammanyata). You agree that you are incomplete, that you are not full. That is the impurity (mala) known as anavamala. It is shrunken knowledge and it is ignorance. Why? It is shrunken knowledge because it is knowledge of the differentiated world and it is ignorance because it is ignorance of the undifferentiated state. When you do not know your undifferentiated state, that is ajnana (ignorance), and when you know your differentiated state, that is also limited jnana (knowledge). Jnana is bondage and ajnana is also bondage.
2. bhinnavedyapratha -  The differentiated knowledge that arises due to the mayiya mala.  He is mine, he is not mine. This is beautiful, this is not beautiful. This is good, this is bad. All these statements are examples of the knowledge that is yonivarga. This kind of knowledge is the impurity known as mayiyamala.
3. subhasubhavasana  - The impressions of pleasures and pain that result from karma mala.  This is done, this is to be done. This is half done, this is well done. These statements are examples of knowledge that is kala sarira. This kind of knowledge is the impurity known as karmamala. It is bondage and yonivarga, separated knowledge, is also bondage.

 

(For the definition of the 3 impurities/malas, please check the second link from the post above)

[s1va]

3. Prakriti Sphere (Anda)

 

At this point we have stepped down from the universal God consciousness state to the common human or sentient being level of consciousness after going through the maya layer (anda).  The pure tattvas the part of universal consciousness and in combination with the maya tattvas they are mixture of 'I' (subject) and 'this' (object).  Whereas this prakriti layer represents the 'this-ness' or the objective part of the manifested universe (while the object is still at the core).

 

This layer is made up of the following 23 impure tattvas/principles or components.  There are totally 24 impure tattvas, the last one Prithvi tattva falls on the last layer which is the Prithvi layer.

 

Here is a break-up image of the 24 impure tattvas from Wikipedia.

 

 

 

13. Prakriti tattva - This principle is the root or the one that gives birth to the rest of the 23 elements or principles that follows.

14 - 16. Antahkarana (3 tattvas) - In Kashmir Shaivism the mind is made up of 4 components.   a) The buddhi (intellect) that discerns or has the ability to judge and discriminate,  b ) the manas (mind) which is the seat of emotions and has the faculty of imagination, c) the ahamkara (personal ego) or the part of the mind that gives rise to the individual 'I' feeling and d) the chitta which is the storehouse of all subconscious  impressions.

14. Buddhi (intellect) tattva - Intellectual part of the mind that has the ability to judge and discriminate

15. Manas (mind) tattva -  the seat of emotions and the faculty of imagination

16. Ahamkara (personal ego) tattva - gives rise to the separate individual and personal ego

 

17 - 21. Five sense organs (jnanendriyas)

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The five sense organs (jñānendriya) are the most sattvic functions of manas and include:

• ghrāna (nose), i.e., the medium to experience smell
• rasana (tongue), i.e., the medium to experience taste
• caksus (eye), i.e., the medium to experience colour and shape
• tvāk (skin), i.e., the medium to experience touch
• śrotra (ear), i.e, the medium to experience sound

 

22 - 26. Five motor organs (karmendriyas)

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 The five motor organs (karmendriya), each corresponding to a sense organ, represent the physical organs of action. They are the most rajasic functions of manas.

• pāyu (anus) - the organ responsible for excretion
• upasthā (sexual organ) - the organ that enables procreation and sexual enjoyment^[13]
• pāda (leg) - the organ that makes ambulation possible
• pāni (hand) - the organ that enables grabbing and touching
• vāk (mouth) - the organ that makes sound/speech possible

 

27 - 31. Five subtle elements (tanmatras)

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The five subtle elements (tanmātra) are the most tamasic functions of manas and represent the reflection of the corresponding five gross elements in the mind:

• gandha (smell)
• rāsa (taste)
• rūpa (form)
• sparśa (touch)
• śabda (sound)

 

32 - 36. Five gross elements (mahabuthas)  -  The prithvi tattva shown below is part of the next and final layer, the Prithvi Anda.

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The five gross elements (mahābhuta) represent the final point of manifestation:

• prthvi (earth)
• jala (water)
• tejas (fire)
• vāyu (air)
• ākāśa (ether or space)

While mahābhūtas are the basis for the material world, tanmātras are but limited aspects and views of it, in no way able to fully describe it. We cannot actually perceive the reality, all we can access are limited "bands" of information that form a description of reality. These bands of information are the five tanmātras.

 

This restriction however applies only to the limited beings (jiva, or aṇu). For one who has gone beyond māyā, in the realm of the pure tattvas, there can be direct perception of reality, because as one's self is Ātman, so are the external objects. In such a state an enlightened being can perceive the world beyond the five senses (direct perception), in a state of diversity in unity and unity in diversity.^[14]

 

 

 

 

4. Prithvi Sphere (Anda)  - This sphere contains the Earth principle which is shown as part of the 5 mahabuthas or gross elements in the previous quote.  This concludes the 36 tattvas and the 4 spheres of KS.

 

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Pṛthvī aṇḍa is the terminal point of creation – solid matter. There is only one tattva in this sphere: Pṛthivi tattva. This tattva has a special statute because it contains in essence all the other tattvas and is the home of Kuṇḍalinī Śakti.^[2]

 

[s1va]

Differences between Vedanta & Kashmir Shaivism I - Purusha, Prakriti & Maya

 

As we are coming to the conclusion of these 36 principles and 4 spheres in KS and just with one tattva left to go, it is important to understand some key differences in the manifestation philosophy between the Vedanta and Kashmir Shaivism.  Some of the later principles (23 or 24) described in the later stages look similar to the principles described in Vedanta, but the following quotes explain the difference.

 

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Kashmir Shaivism does not consider the above analysis of manifestation as final. It is only a tool for contemplative meditation. Through a further analysis the number of elements (tattvas) can be increased to any level and similarly through synthesis they can be decreased to only one tattva. For example, the practitioners of Trika system use only three tattvas in the process of their Yoga meditation viz. - Shiva (Absolute Unity), Shakti (link between unity and duality), and Nara (extreme duality). 

 

Three important observations to highlight the differences in the manifestation philosophies of Vendana and Kashmir Shaivism are:

 

a) Purusha
 While the Purusha of Vedanta is a Universal soul (God-like), He is atmen (pure spirit). In contrast, in Kashmir Shaivism it is bound soul – a jiva, nara, pashu or anu – a limited soul.

 

b ) Prakriti
Prakriti in Vedanta is involved in manifestation as an independent element. It is a cosmic substance that is termed as perennial impulse in nature (like Shakti tattva). But the Prakriti of the Kashmir Shaivism deals with limited jiva only.
 
c) Maya
Maya in the Vedanta is the means of operation. It is not an element. It is force that creates the illusion of non-perception in nature. It has no reality. It is only the appearance of fleeting forms which are all unreal and like mirage vanishes when the knowledge of reality draws.  In contrast, in Kashmir Shaivism maya is a tattva. It is real. It is the power of contraction or limiting the nature of five universal modes of consciousness.    It cannot be separated from Absolute Reality – Parmshiva.

 

 

[s1va]

Differences between Vedanta & Kashmir Shaivism II - Three Gunas (attributes)

 

The 3 gunas of sattva (purity), rajas (activity) and tamas (inertia) are a notable feature and a key fundamental concept of the samkhya, vedanta systems and several other Hindu systems and philosophies.  However these systems do not clearly explain the source of these 3 attributes as pointed out in the quote below.  Kashmir Shaivism and some other tantric sects have a different take on this subject of 3 attributes.  These attributes do not hold the same importance or meaning as in the system of Vedanta.  While this may look like a minor thing, these 3 gunas are basic building blocks of everything in the universe in these systems.   Changing the significance of these 3 gunas and the way purusha, prakriti and maya are defined sets the KS philosophy clearly apart from Vedanta.  The basic foundation of these 2 systems are themselves vastly different.  Just because there are some superficial similarities at the surface level, some people are entirely confused or motivated into believing these two systems are essentially the same.

 

 

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5. Three Gunas (attributes)
Vedanta describes Prakriti as a combination of three Gunas – Satvic, Rajas, and Tamas. Further it describes the nature of these gunas. Thus Satva is enlightenment and pleasure; Rajas is turbulence and pain; and Tamas is ignorance and lethargy. It does not explain the source of the nature of these gunas.

Kashmir Shaivism has examined this issue. In their view, Paramshiva possesses limitless power to know, to do, and to diversify. These powers are known as jnana, kriya, and maya. By the limitations brought about by maya, the Infinite Consciousness is reduced to finite consciousness – purusha (the limited being, anu or pashu).Here they view these experiences as pleasure, pain, and ignorance.

   

 

For someone that has studied various Hindu systems and vedanta, when they initially approach the KS or other tantric systems, they may tend to interpret or believe that some of the concepts are the same.  Trying to compare Brahman with Shiva in KS or Brahman with Vishnu in the Vaishnava systems.  Since many of these systems also talk a lot about óneness' and nondual, this adds to the confusion and leading to the wrong conclusion that the ultimate reality described by these systems are all one and the same.  It cannot be further from the truth.  A very careful study and a clear understanding is needed to see and understand the fundamental differences.  For instance, the concept of Brahman is fundamentally different from Param Shiva in Savitie systems or Maha Vishnu as described in the Vaishnava systems.  There are similarities between how Shiva is defined in Shaivite systems and how Vishnu is described in Vaishnava systems.  We can find more similarities ironically between two competing systems (In ancient India) of Shaiva and Vaishnava systems even though one is primarily based on Monism and the other is mainly based on qualified-nondual or dualistic philosophies rather than entirely non-dual philosophy.  It is interesting to note even the Saivite systems and tantra initially started as dualistic systems.  Shiva is the top deity or the Óne'to first mysteriously appear as infinite light at the beginning of creation in the Saivite systems, and it is Vishnu who is the Óne'or the first to appear in the Vaishnava systems.  Shaiva Siddhanta system of southern India which is popular even to this day is the an example of a Saivite tradition that started entirely with dualistic philosophies in the beginning and later with the influence of Kashmir Shaivism and other traditions adopted the Monistic principles.

[s1va]

Differences between Vedanta & Kashmir Shaivism III - Moksha or Liberation from bondage

The path to liberation described in Vedanta and KS can highlight another important difference between the traditions.  Vedanta advocates things like discrimination, dispassion, right conduct, etc.; basically the individual makes effort to attain moksha.  There is not a lot of emphasis on the initiation (Shaktipat) or even the necessity for this in order to attain moksha.  Whereas in KS, the world is a divine play (leela) and one comes out of it by skatipat (anugraha), descent of the divine powers on the individual sentient being.

 

 

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6. Moksha (liberation from bondage)
In Vedanta we have four fold description for achieving liberation from bondage:
i) Discrimination
ii) Dispassion
iii) Right Conduct
iv) Desire for liberation

 

To get liberated one must: 
i) act with zeal and faith
ii) act for the good of humanity
iii) get immersed in meditation

 

Kashmir Shaivism has a simple prescription for liberation from bondage. The logic behind this is that just ignorance is inspired by God so is revelation inspired by Him. This inspiration of divine knowledge is known as His Grace (anugraha) or the Descent of His powers (shaktipata). Only those individuals who receive Lords Shaktipata become interested in path of correct knowledge for achieving moksha. Three types of shaktipata have been described:

i) Tivra (swift) shaktipata
ii) Madya (moderate) shaktipata
iii) Manda (slow) shaktipata

Each of the above has further three sub divisions, thus making a total of nine shaktipatas. There is no restriction of caste, color, or creed for achieving moksha. Yoga is the means of liberation.

 

[s1va]

Differences between Vedanta & Kashmir Shaivism IV - The path to liberation yoga & upayas (paths)

 

In the last post we saw how the views on liberation differ from Vedanta and Kashmir Shaivism.  In this post, we are exploring the means or the path that leads to liberation.  As discussed below, in vedanta emphasis is laid on controlling the mind by discipline and by various practices.  There are paths like jnana yoga, karma yoga, bhakti yoga, etc. in the Vedanta system.  Kashmir Shaivism has it's own unique paths in this regard.  They are 3 upayas (paths or methods) 1) Samhavopaya, 2) Shaktopaya and 3) Anavopaya.  The emphasis is more on getting initiated or by getting transmission (shaktipat or anugraha) from the divine in KS vs. the individual solving the puzzle by various practices in Vedanta. 

 

 

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7. Yoga
Both Vedanta as well as Kashmir Shaivism recommends Yoga for achieving moksha. However, there are differences in practice. 
In Vedanta Yoga practices, emphasis is laid on controlling mind by strict discipline in day-to-day life that for its success can be practiced by highly motivated ones or ascetics.    A Shiva Yogi is free to live without restrictions - be a householder - and participate in the pleasures of the senses of the mind (bhoga) within the limits of the socially accepted norms. He is advised to pursue some yogic practices known as trika yoga that leads its practitioner to self-bliss and at that stage the lust for worldly enjoyments automatically loose its charm. At that stage, senses develop a spontaneous indifference known as anadaravikrati to former pleasures.

 

The three yogic practices of trika system are:

i) Shambhavayoga – In this highest form of practice, the minds’ tendency is to think of himself as one with Ultimate Reality and nothing else. The practitioner stands still and loses itself in the vibrant glow of I-consciousness. It is the practice of non-ideation (nirvikalpa).
ii) Shaktiyoga – In this practice, one uses the mind and imagination to constantly contemplate the real nature of Self as taught by Shiva monotheistic philosophy. One is supposed to think that one is everything and yet beyond everything. It is a practice of “pure-ideation” (shuddhvikalpa). It is also known as jnanayoga.
iii) Anavayoga – Its practice is recommended for those who are not capable of adopting the higher yogic practices mentioned above. Anu stands for finite ordinary beings bounded by their limitations and objective meditation is recommended for them where the focus of attention shifts to kriya (action).

 

Kashmir Shaivism encourages practitioners to start from higher yogic practices (shambhavayoga) down to the last by stages if he is not comfortable there. Vedantic yoga recommends a completely different set of yoga practices and one has to go up the ladder from lower practices to upper practices.  

 

[rideforever]

Shiva has been my guru for many years, but these explanations or not so much use.  Shiva is an energy of consciousness that if you meditate on, surrender to, merge with and so in ... will take you into consciousness.

The structural descriptions are on limited use, what use would you make of them?  

If you get a fine traditional painting of Shiva and simply merge with it, meditate with it and so on.   Everything else is a waste of time.

In general humans might let go of their need to understand cosmology and prioritise entering the light, it is vastly more important.

[s1va]

On 4/30/2019 at 12:42 PM, rideforever said:

Shiva has been my guru for many years, but these explanations or not so much use.  Shiva is an energy of consciousness that if you meditate on, surrender to, merge with and so in ... will take you into consciousness.

The structural descriptions are on limited use, what use would you make of them?  

If you get a fine traditional painting of Shiva and simply merge with it, meditate with it and so on.   Everything else is a waste of time.

In general humans might let go of their need to understand cosmology and prioritise entering the light, it is vastly more important.

 

Yes, the explanations won't be of any use unless we are initiated by a qualified master.  Even pictures or paintings will be of no use without initiation or shaktipat.  Shiva is not just energy.  Shakti or the energy descends from Shiva in various forms.  Shiva is like the 'One' that emerged out of the Dao.  This one then splits into the two polarities of Shiva and Shakti.  One is like the container of everything there is and the other is the contained or the entire substance of the universe (Shiva = 'I' and Shakti = 'This').

 

At the same time Shiva is also a being and a deity.  Not everyone can just simply merge with Shiva.  It is the 3rd divine act of Shiva (Tirodhana) that voluntarily conceals our true nature and makes us into a (divided) limited sentient being.  First this person (the limited sentient being) needs initiation (shaktipat/augraha) from a guru or divine being, which is nothing but the act of Shiva described as 'anugraha', undoing the earlier act of concealment.  Those with open crown and has reached the light level through such divine grace, can connect and merge with Shiva or Shakti or other divine beings and deities.   This is the deity and guru yoga practiced in some of the hindu and buddhist tantric traditions.  Everyone can pray with a picture.  But, such prayers with paintings or pictures happen entirely in duality and has very little value.  Because most people have not expanded enough to come out of their individual shell, they won't be able to access the other dimensions and beings.  Some with 3rd eye open may be able to see things and even do astral travel to other places.  This still happens in duality.  Even those with 3rd eye open and do astral travel cannot merge with Shiva or other deities.  In order to truly merge, one must first become one with everything there is, go beyond the local body and mind and reach the light state.

 

Master (Guru) is the means in Kashmir Shaivism, as clearly stated in the Shiva Sutras.  It is the master who needs to initiate and establish the connection with Shiva.  Sometimes it is done directly (for highest yogis), some other times with the entire mind or being as the mantra and finally with the external word mantras (Anavopaya) for those that are inferior with strong worldly attachments and desires and still have a lot of ground to cover.

 

gururupayah // (sutra 2.6)

The master (guru) is the means.

 

 

After getting initiated by the master, finally the yogi becomes like Shiva as stated in the Siva Sutras below.  This is the goal.

 

Sivatulyo jayate //

He becomes just like Siva.

 

 

[rideforever]

In India many people were realised with no hierarchy or initiation.

Initiation is more on the part of the devotee than on a guru, God himself will initiate you .... but only if you are ready.

It all relies on you, as you have to do it.

Finding a source for initiation is not really hard, any authentic spiritual centre, or book or whatever is possible to get initiation from .... as long as you are ready.   Some even get initiated from animals or trees.
I myself was privately initiated about 10 years ago, and also about 15 years ago in a different tradition, but in fact I was also initiated into two different traditions in a previous life.

As nobody is really sure of his history in previous lives you may as well assume that you were and go for it.

 

There really is a great deal of talk in the old Indian scriptures, people keep repeating it.

Edited May 8, 2019 by rideforever