| Kashmir
Shaivism The Secret Supreme.
Scholars past and present have been at a loss to understand the
cryptic language that Abhinavagupta used in his writings.
Yet in this book Swami Lakshmanjoo, without the aid of notes or
text books, verbally revealed the essence of the first fifteen chapters
of Abhinavagupta’s magnum opus Tantraloka.
Chapter One
Thirty-six Elements - Tattvas.
The nature of the thirty-six elements (tattvas) from earth to Shiva,
and the omnipresent state of Parama Shiva.
Chapter Two
The Six-fold Path of the Universe – Shadadhvan.
Shadadhvan is the explanation of the whole universe both subjective
and objective. The three-fold path of the subjective world consists
of letters (varnas), words (mantra) and sentences (pada). And the
three-fold path of the objective world consists of 118 worlds (bhuvanas),
36 elements (tattvas) and 5 circles (kalas).
Chapter Three
The Theory of the Alphabet - Matrika cakra.
The five great energies of Lord Shiva represent the sixteen vowels
of the Sanskrit alphabet from ‘a’ to ‘ah’. The
consonants from ‘ka’ to ‘ha’ are a reflection
of these sixteen vowels. Matrika teaches us that by taking the first
and last letter, and adding the vowel ‘m’ you create the
universal mantra of Lord Shiva, ‘aham’.
Chapter Four
The Theory of Reflection – Pratibimbavada.
The universe as we see it is a reflection in the mirror of God consciousness.
But, unlike an ordinary mirror, which needs an object to create
a reflection, the universe as reflected in the mirror of God consciousness,
is created by the absolute independent will of God known as svatantrya.
Everything exists in the mirror of God consciousness where the reflection
and the reflected are one.
Chapter Five
The Explanation of Means – Upayas.
Kashmir Shaivism proclaims that there are three means (upayas) for
entering into the state of Universal God consciousness, i.e. shambhavopaya
(supreme), shaktopaya (medium), and anavopaya (inferior). The difference
is, in anavopaya you take the support of everything as an aid to
strengthening awareness. In shaktopaya you begin in the center and
become established there. In shambhavopaya no support is needed,
you reside at your own point, the rest is automatic. It is important
to realize that although these means are different, they all lead
to the state of one transcendental consciousness.
Chapter Six
The Theory of Speech – Vak.
In the kingdom of speech there are four levels, i.e. para, pasyanti,
madhyama and vaikhari. Para is that supreme speech which resides
in your own universal consciousness, it is the life of the other
three kinds of speech. Pasyanti is called the subtlest speech without
thought or differentriation. Madhyama is subtle speech where you
reside only in thought without sensation. This is the same as dreaming.
Vaikhari is the gross state of ordinary speech. The aspirant has
to travel from pasyanti to madhyama and then to vaikhari. In this
journey one does not travel to para because para is supreme.
Chapter Seven
The Three Impurities – Malas.
In Shaivism there are three impurities (malas) which reside in the
element of illusion or maya. Karma mala is gross impurity that gives
rise to the impression of pleasure and pain. This is expressed in
the statements, “I am happy, I am sad.” Mayiya mala is
the subtle impurity that creates duality. This is expressed in the
statements, “This is mine, this is not mine.” Anavamala
is the subtlest impurity which makes one feel incomplete.
Chapter Eight
The Seven States of the Seven Perceivers – Pramatrin.
In the Malini Vijaya Tantra the seven states are fully described
under ‘pancadashavidhi’, i.e. the fifteen-fold method
of rising to the state of Shiva, and descending again to the state
of individuality. The difference between the state of Shiva and
the state of the individual is that Shiva can descend to the state
of individuality, and rise again to the state of Shiva. The state
of individuality–on the other hand, is the state where Shiva
descends but cannot rise again.
Chapter Nine
The Seven Processes of the Seven Perceivers – Pramatrin.
The seven processes define the nature of perception in the fifteen-fold
mode of rising and its relation to the thirty-six elements or tattvas.
On completion of this process one realizes that the existence of
Shiva is the same in the starting point (earth tattva) as it is
in the ending point (Shiva tattva). Here one realizes there is really
nowhere to go and nothing to be done.
Chapter Ten
The Five Great Acts of Lord Shiva – Pancakrityavidhi. (Grace)
Creating, protecting, destroying, concealing and revealing are the
five great acts of Lord Shiva. The individual soul also accomplishes
these five acts and feels he is acting according to his own will,
but, in reality his actions are dependent to the will of God, Lord
Shiva. Still, as long as he has ego and feels that he is the actor,
the limited individual is responsible for his own actions.
In the kingdom of spirituality Lord Shiva creates masters and disciples
through his act of revealing, also known as grace or shaktipata.
There are three types of grace, intense (tivra-tivra), medium (tivra)
and inferior (madhya). Within each of these there are three levels
which means Lord Shiva bestows grace and creates masters and disciples
in nine different ways. The greatness of Lord Shiva is that no matter
what intensity of his grace is with you, it will carry you to his
nature in the end.
Chapter Eleven
The Five States of the Individual Subjective Body.
The path of this universe consists of thirty-six elements, and only
one universal subjective body of God is traveling in each element.
The individual subjective body travels in the five states of jagrat
- wakefulness, svapna - dreaming, sushupti - deep sleep, turya -
the fourth state, and turyatita - beyond the fourth.
Abhinavagupta explains, that when there is vividness of objectivity,
that is the state of jagrat. When this vividness is shaky and unstable,
that is svapna, and when this vividness is gone completely that
is sushupti. When super-observation is found that is turya, and
when objectivity is individually dead and found full of life in
totality, that is turyatita.
Chapter Twelve
The Fivefold Contacts of Masters and Disciples.
In this universe from time immemorial the initiation of masters
has taken place from Lord Shiva up to mortal beings. This contact
(sambandha) of masters and disciples takes place in five different
ways, and although our Kashmir Shaivism recognizes these five-fold
contacts, it explains that only that initiation is real where the
master and disciple becomes one. The real theory of our Shaivism
is that this supreme contact must take place between each and every
master and each and every disciple. When this occurs, that is a
real initiation.
Chapter Thirteen
The Birth of the Tantras
In the beginning of satyuga Lord Shiva appeared in the form of Svacchandanatha
with five heads and eighteen arms. In this formation he created
the ninety-two tantras of our Shaivism. In the beginning of this
present cycle of kali-yuga Lord Shiva appeared on mount Kailash
in the form of Shri Kanthanatha and taught these Tantras to the
great Rishi Durvasa, entrusting him with the task of spreading these
teachings for the upliftment of all humankind. Since that time many
great siddhas and masters of this tradition, such as Vasugupta,
Somananda, Utpaladeva, the illustrious Abhinavagupta and Kshemaraja,
have preserved this teaching for the benefit of sincere seekers.
Swami Lakshmanjoo was a direct master of this sacred lineage of
Kashmir Shaivism.
Chapter Fourteen
Moksha in Kashmir Shaivism and Indian Philosophy.
The view that ignorance is the cause of bondage and perfect knowledge
the cause of freedom (moksha), is commonly accepted by all Indian
philosophers. Yet, in reality, these philosophers have not completely
understood the reality of knowledge and ignorance. Shaiva philosophy
does not recognize the theories of Vaishnavites, Vedantins, Vijnanavadins
(Buddhist) or Vaibhashika’s concerning liberation. Kashmir
Shaivism holds that these schools do not move above the state of
pralayakala, a state of unawareness similar to that of deep sleep
devoid of dreams.
Chapter Fifteen
Kashmir Shaivism and Advaita Vedanta.
Although the main principal of Kashmir Shaivism and Vedanta is pure
monism (advaita), there are many important differences in their
thinking. These differences concern the reality of yoga in action
(karma yoga), the function of the intellect in relation to Universal
Being, the nature of illusion (maya), the importance of kundalini
yoga; and who is eligible to practice a monistic teaching. On this
last point Kashmir Shaivism teaches that monistic thought can be
practiced by anyone without restriction of caste, creed, color or
gender. Whereas most other systems hold women in a secondary position,
Kashmir Shaivism holds that women can practice this thought more
fruitfully than men.
Kashmir Shaivism is a universal system, pure, real, and substantial
in every respect, which can be practiced by everyone.
Chapter Sixteen
The Seven States of Turya.
The practical theory of the seven states of turya, also known as
the seven states of ananda or bliss, were taught to the great Shaiva
philosopher Abhinavagupta by his master Shambhunatha. These seven
states are known as, nijananda, nirananda, parananda, bhramananda,
mahananda, cidananda and jagadananda.
In moving from individuality to universality through these seven
states the aspirant experiences; the junction between waking and
dreaming, the intoxication of giddiness, the world of hideous sounds
and furious forms, the blissful whirling of breath, the sipping
down of breath and the rise of blissful ecstasy, the blissful consciousness,
and finally universal bliss.
Chapter Seventeen
Kundalini and Its Purpose.
Kundalini shakti is the concealing and revealing energy of Lord
Shiva. Para (supreme) kundalini is the heart and existence of Shiva,
in fact it is the life and glory of Shiva, it is Shiva himself.
When para kundalini creates the universe Shiva conceals his real
nature and becomes the universe. Cit kundalini is experienced by
great yogin’s, who through maintenance of awareness, enter
the junction and experience the rise of the seven states of turya.
Prana kundalini is experienced by those yogin’s who are attached
to spirituality and worldly pleasure side by side.
Chapter Eighteen
Variations in the Rise of Prana Kundalini.
There are seven variations in the rise or penetration (vedha) of
prana kundalini. These are determined by the inherent desires of
the individual aspirant. For example, to achieve recognition of
supreme I (aham), to uplift others, to have peace of mind, to become
strong and maintain perfect physical condition, to experience kundalini
in the form of a serpent (cobra), and to give initiation secretly.
The type of rise is however, out of the hands of the individual,
as it is automatically determined by ones deepest desires and longings.
Chapter Nineteen
The Schools of Kashmir Shaivism.
Kashmir Shaivism is known as the pure Trika system, which means
“the three-fold science of man and his world.” It is a
system meant for any human being without restriction of cast, creed,
color or gender. The four sub-systems of Trika philosophy–known
as Pratyabhijana, Kula, Krama and Spanda, form the one thought of
Trika. They all accept and are based on the ninety-two scriptures
(agamas or tantras) of Shaivism.
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Copyright © 2012 Universal
Shaiva Fellowship (USF), John Hughes
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Secret Supreme
contents
chapter 01
chapter 04
chapter 05
chapter 10
chapter 14
chapter 16
chapter 17
chapter 19
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