Hi Christi,
Only came across this site today, and would like to clarify the following quotation from my teacher Swami Lakshmanjoo.
Swamiji’s English was not always perfect, and in his excitement he would often leave out the obvious. As in the case of the sentence in question he has simply left out the words “in this way”. The sentence should read therefore:
“No one has commented on this verse of the Gita in this way other than Abhinavagupta”.
It is as simple as that…!
Maheshvaranath
It can be difficult to understand what Abhinavagupta/Swami Lakshmanjoo are inferring when one is not familiar with the background of their teachings of Kashmir Shaivism.
Apart from a wealth of translations, commentaries, and original text, Abhinavagupta also produced a number of hymns, one of which is called the Dehastadevatacakrastotra (Hymn to the wheel of energies - devas and devis - residing in one’s body).
In his translation of this stotra (Universal Shaiva Fellowship library) Swami Lakshmanjoo clearly outlines the function of the eight devis of the Matrika Cakra who reside around the head, and how these devis, functioning through the senses, make offerings to Lord Shiva (Bhairava - ‘awareness’) in the heart.
In this process the eight devis (Brahmi, Maheshvari, Kaumari, Vaisnavi, Varahi, Indrani, Chamunda and Maha Lakshmi) place their respective offerings (intellect, ego, mind, sounds, touches, sights, tastes and smells) on one of the eight petals specific to the lokapalas (devas), i.e. indra in the east, agni in the south east, yama in the south, nairriti in the south west, varuna in the west, vayu in the north west, kubera in the north and ishana in the north east. There is also an upper and lower division functioned by Brahma and Vishnu respectively. This makes up the ten lokapalas (protectors of the ten directions).
It is in this context that Swami Lakshmanjoo is saying “devas (and devis) are not Gods” (meaning: they are not to be thought of as distant beings separate from your own body - as Kirtanman has indicated), but, in fact, they are the energies of your own organs of knowledge and action, i.e. the link between ‘absolute awareness’ residing in the state of Parabhairava, and ‘limited awareness’ residing in the state of Jiva. It is in this context that they should be given good things (i.e. good pleasant offering made with ‘awareness’), so that they in turn enable you to be connected to your own higher state of Being.
Maheshvaranath
Hi Kirtanman and Christi,
You enthusiasm for the subject of Kashmir Shaivism is quiet infectious. Thanks for the inspiration.
Maheshvaranath
Hi Maheshvaranath,
Welcome to the AYP Forum, and thanks for your kind words.
And yes, a few of us here resonate highly with Kashmir Shaivism. If you do a forum search on Kashmir Shaivism, you’ll see what I mean.
Also, if interested, please see my website at http://livingunbound.net … it’s directly inspired by both AYP and Kashmir Shaivism, and has the purpose of articulating the ways to liberation offered so beautifully by Kashmir Shaivism, AYP and other systems, in ways that may be of interest to people who normally wouldn’t have an interest in Kashmir Shaivism, or even yoga, necessarily.
I noticed that you linked to the USF site in your profile … are you affiliated with USF?
For anyone reading who may not know: http://u-s-f.org is the website for the Universal Shaiva Fellowship, the group commissioned by Swami Lakshmanjoo to promote Kashmir Shaivism to a universal audience. It is headed by John and Denise Hughes, direct disciples of Swami Lakshmanjoo’s, who literally lived next door to him in Kashmir for a number of years. John Hughes is the editor of the English books of Swami Lakshmanjoo’s teachings, which were transcribed directly from live teaches sessions from Swami Lakshmanjoo, that John recorded.
It’s also the source of the video and audio clips that Christi and I were discussing in this thread, and highly recommended, for anyone who may have interest in Kashmir Shaivism and Swami Lakshmanjoo.
Kirtanman
Hi Maheshvaranth,
You’re welcome.
Hello Everyone,
Firstly Thanks for these posts - I am a budding KS aspirant and this post was a great treasure trove. I am currently reading couple of books by Swamiji (Secret supreme and Siva Sutras) and have few newbie questions. Kindly pardon my ignorance and point to me if these are answered elsewhere.
“The story so far:
In the beginning the Universe was created.
This has made a lot of people very angry and has been widely regarded as a bad move.” - HH guide to galaxy
Hi Ramponnet,
Welcome to the AYP Forum.
Yes. Unlike certain other Indian philosophical systems, Kashmir Shaivism teaches that everything below Maya (Illusion/measurement) is individually perceived, including Purusha (Self) & Prakriti (Nature).
The same veils of Maya affect every apparent individual, but the veils affect each one with different specifics. And so, a given Maya-veiled pseudo-self perceives the wholeness of the element/tattva of Earth/Prithivi very differently than another pseudo-self.
Above Maya, there is only wholeness, from various perspectives (unbound, infinite subjectivity; unbound, infinite objectivity; unbound, infinite blended {subjectivity-objectivity}).
Basically, the flowing of the tattvas moves from limitless subjectivity (paramasiva) out to completed objectvity (Earth), and back again.
As I’ve said elsewhere: enlightenment isn’t so much “attained” as it is relaxed back into; when all untrue ideas are dropped (including via the long-term body-mind purification that is brought about by practices; a necessity that Kashmir Shaivism emphatically supports), enlightenment/living unbound as the true nature of liberated awareness (caitanyamatma - Self is Liberated Awareness, as Shiva Sutras 1.1 states) is naturally revealed.
Sure. Here’s a good one (the formatting on that site is kind of “busy”, but the info is really good).
http://www.bhagavadgitausa.com/KALI.htm
Basically, the twelve Kalis are positioned as a 4x3 matrix:
Creation
Preservation
Dissolution
Awareness
(4)
By
Object of Perception
Perception
Subjective Perceiver
(3)
… Which gives us the Twelve Kalis.
And so, this is just another description/view of the flowing from unbound subjectivity (Siva) to completed objectivity (Earth), and back again, using slightly different symbolism.
“Always remember to bring a towel.”
Haven’t read a single word in the whole topic. Just came in to zoom this! LOL!!! Thanks, K!
Hi Kirtanman, Christi, Ram,
In Kashmir Shaiva philosophy it is stated that when the spiritual aspirant achieves the state of universal consciousness (Parabhairava), all Shiva’s energies in the form of Shaktis and Rudras, introduce themselves and treat that fortunate being as a member of their own universal family.
Swami Lakshmanjoo explained that the provision for remaining in that universal family is that one should never reveal outwardly the hidden treasure of their inner life. For this reason Abhinavagupta and past masters did not reveal the essential secrets of the twelve Kalis, but left those secret aspects to be handed down by word of mouth, from the elevated master to the worthy disciple.
After years of ignored requests from learned pundits in the valley of Kashmir, Lakshmanjoo agreed to shed a small ray of light on the mysterious subject of the twelve Kalis. As the last in an unbroken chain of the oral tradition of Kashmir Shaivism, he feared that in years to come the understanding of the nature of the twelve Kalis may disappear altogether. After his winter seclusion (1958-59) the Swami compiled a small booklet entitled, “Kramanaya Pradipika" (Sanskrit and Hindi). Based on the twelve verses of the Kramastotra of Shivanandanatha, this booklet shed light on the essential meaning of the twelve aspects of Kali.
In Kashmir Shaivism, Kali in Her highest embodiment is known as Kalasankarshini. Like a divine actress in her own universal play, She assumes the roles of Sristi Kali, Rakta Kali, Sthitinasha Kali, Yama Kali, Samhara Kali, Mrityu Kali, Rudra Kali, Martanda Kali, Paramarka Kali, Kalagnirudra Kali, Mahakala Kali and Maha-bhairava-ghora-canda Kali. Through these twelve manifestations She creates, maintains and destroys this whole universe from within Her own nature.
In Sristi Kali She is ever present as the first impulse of any perception. In Rakta Kali She is direct perception. In Sthitinasha Kali She is the appeased state where the curiosity of perception has ended. In Yama Kali She winds up the state of thinking and perceiving and again resides in her own nature. These four states of Kali operate in the objective world.
In Samhara Kali the impressions of the objective world appear as faint clouds in a clear blue sky. Here one feels, “I have destroyed duality.†In the state of Mrityu Kali these clouds disappear and one begins to feels oneness. In Rudra Kali She destroys all remaining doubts and suspicions that hold one back on the path to God consciousness. And in Martanda Kali She absorbs the energies of cognition into Herself. These four states of Kali operate in the cognitive world.
In Paramarka Kali She is that state in which the limited ego, which holds the twelve organs of cognition, is dissolved. For the state of Kalagnirudra Kali Swamiji added this verse.
“Glory be to Thee, O Ambika, Mother of the Universe! By the power of Your unimpeded will and time in the shape of Bhairava, Thou createst the entire universe from the highest Shiva to the lowest insect.â€
Here in the state of Kalagnirudra Kali the function of time still exists. However, when She enters the state of Mahakala Kali, like a morsel of food, in one gulp She digests time, along with the totality of the universe. It is here that Kali dances in the universal cremation ground.
In her twelfth and final state She is known as Maha-bhairava-ghora-canda Kali. Here the effulgent light of supreme consciousness, responsible for manifesting the subjective, objective and cognitive worlds is held in a state of oneness. These final four states of Kali operate in the field of pure subjectivity.
In Kashmir Shaivism, Kalasankarshini Kali is also nominate as Parabhairava. Here She is the thread of ’supreme awareness’ that runs through the twelve beads of perception, or states of consciousness which span from the grossest to the subtlest level of creation.
In a verse from the Kramakeli, penned down by the great 10th century Shaiva saint Abhinavagupta, Swami Lakshmanjoo explains, “It is Kalasankarshini Kali in the form of Mahakali who dances on the body of Lord Shiva.â€
Why is She dancing on Shiva?
Swami Lakshmanjoo tells us that “this formation of Shiva is known as ‘Mahakala’ the lord of time and death. By simply knitting her eyebrows, His better half, ‘Mahakali’ has shattered the universe into pieces and digested all time and space in her own nature. Here there is no past, present or future, nothing is born and nothing dies, therefore Shiva as Lord of time and death, being absolutely appeased, surrenders totally and enjoys the blissful touch of Mahakali’s lotus feet.
It is to this Universal Mother that one must surrender everything, as She is the real Mother protecting everybody. You should take refuge in Her at any cost and everything will be fine.â€
Swami Lakshmanjoo adds that, “by the grace of God, by the grace of the Master, or by the grace of the sacred scriptures, the aspirant who has understood the ‘trick of awareness’ becomes liberated in no time.†The recipient of such grace soon realizes the Divine Mother is not far away in some seventh heaven, but is in fact the very essence of one’s own Being. For this aspirant there is nowhere to go to realize the Divine, as She is closer to oneself than one’s own breath.
In a beautiful verse from the Shiva Dristhi, Swami Lakshmanjoo sums up the divine play of Shiva and Shakti:
“One bows to universal Shiva who is one’s own nature, through the avenue of Shakti (his energy), for the removal of obstacles, which in reality are none other than Shiva.â€
It is through Shakti that Shiva is realized, and for one whose awareness has expanded to embrace the true nature of the play of the Universal Mother, the daily routine of everyday life becomes the real means of worship.
I pray this has been helpful.
Maheshvaranath
Hi Kirtanman,
In your response to Ram:
In a nutshell, Kashmir Shaivism is essentially about Being as opposed to Becoming.
The book in which Swami Lakshmanjoo gives the specifics of practice and experiences in Shaiva meditation is called "Self Realization in Kashmir Shaivism - the Oral Teachings of Swami Lakshmanjoo, by John Hughes.
As for English translations of Tantraloka, the book you are reading (Kashmir Shaivism, The Secret Supreme) covers the essence of the first 14 chapters of Abhinavagupta’s Tantraloka. This book is indeed dense, each sentence pregnant with Abhinavagupta’s teachings. There are also two very interesting chapters (17 and 18) on Kundalini, the contents of which you will not find outside of the tradition of Kashmir Shaivism.
You can read a preview of the chapters of Secret Supreme (including chapter 17) on this link:
http://universalshaivafellowship.org/usf/teachings_01.html
Maheshvaranath
Hi Mahesvaranath,
[quote=“Maheshvaranath”]
Hi Kirtanman,
In your response to Ram:
The book in which Swami Lakshmanjoo gives the specifics of practice and experiences in Shaiva meditation is called "Self Realization in Kashmir Shaivism - the Oral Teachings of Swami Lakshmanjoo, by John Hughes.
As for English translations of Tantraloka, the book you are reading (Kashmir Shaivism, The Secret Supreme) covers the essence of the first 14 chapters of Abhinavagupta’s Tantraloka. This book is indeed dense, each sentence pregnant with Abhinavagupta’s teachings. There are also two very interesting chapters (17 and 18) on Kundalini, the contents of which you will not find outside of the tradition of Kashmir Shaivism.
You can read a preview of the chapters of Secret Supreme (including chapter 17) on this link:
http://universalshaivafellowship.org/usf/teachings_01.html
Maheshvaranath
I still have one doubt on 36 Tattvas re. following point
Yes, I’m definitely holding onto my towel
Hi Ram,
No worries; happy to answer questions, and I enjoy discussing this. It seems Maheshvaranath does do, and I certainly invite him to add to anything I say here, as well.
Yes, I’m definitely holding onto my towel
Hi Ram, Kirtanman…
Don’t have anything to add to what has been said by Kirtanman.
The main thing to understand while on the path of Kashmir Shaivism is that there is always more to understand. By virtue of ‘Shiva’s grace’ a subtle shift continually draws Shiva (as the limited jiva), along the pathway of Shakti, and eventually back into his original state of Shiva, where he always was.
Understanding and practice go hand in hand, the subtle truth being:
“the awareness one uses to look for awareness, is the awareness one is looking for.”
As work gives me little time for play, you will have to excuse my infrequent postings.
May the grace of Lord Shiva shine upon you.
Maheshvaranath
Hi Maheshvaranath
im doing a research using the Vijnanabhairava as my starting point.i wanted to ask u if "Vijnana Bhairava by Betina Baumer, February 6, 2008
By Maheshvaranath "(amazon) review was written by yourself,if so,just wanted to thank you and if you dont mind wish to know how can i get
swamis lakshmanjoo original script?
also,i have the jaideva singh comentary,is it a good one in your eyes?
and how is the “Swami Saraswati Satyasangananda – Sri Vijnana Bhairava Tantra: The Ascent” 2003 comentary? im about to order a copy of this one and will be happy to hear your opinion on bihars schools comentary on the text
anyways,thanks a lot,hope to hear from u soon
eyal
Hi princefari,
Yes, the review on Betina Baumer’s “Vijnana Bhairava - Centering of Awareness” on Amazon was written by myself.
The original transcript and audio of “Vijnana Bhairava - A Manual for Self Realization,” is available through Amazon.com, or the Universal Shaiva Fellowship website http://www.universalshaivafellowship.org/store/index.php?_a=viewProd&productId=5
The Jaideva Singh copy of Vijnana Bhairava is good, but also quiet technical. Singh added a lot of end notes for many of the verses which some readers find useful. Singh studied this text with Swami Lakshmanjoo at his ashram in Kashmir. Though he was taught in Hindi, Singh did his final editing and translation into English in Delhi and Varanasi. Naturally, there are a number of discrepancies between Singh’s book and Swami Lakshmanjoo’s later version in English. Still, since you are studying the text I would suggest that Singh’s book would be helpful.
The Bihar School of Yoga teaches traditional yoga from Vedanta, Upanishads, Tantra, Samkhya & other philosophies that contain yoga, but they have no direct link with the tradition of Kashmir Shaivism, which would explain why their translation of Vijnana Bhairava is quite different from both Singh and Swami Lakshmanjoo. From memory there is no mention of the upayas, i.e. the various means that relate to each of the 112 practices, something that could only be adjusted by a master connected with the oral tradition of Kashmir Shaivism.
If you are interested in practice, which is the only way to really embrace the Vijnana Bhairava, then hearing the original audio translation by Swami Lakshmanjoo is a must. Keep in mind that Swami Lakshmanjoo personally taught this text to Lilian Silburn (1950s), Paul Reps (Zen Flesh, Zen Bones - 1957), Maharishi Mahesh Yogi (1968), Jaidev Singh (1979), and John Hughes (1980).
I believe the Lilian Silburn Vijnana Bhairava (in French) is still available in Paris: Lilian Silburn, trans., Le Vijana Bhairava, Publications de I’Institut de Civilisation Indienne, (fasc. 15 [Editions, E. de Boccard, 1961], 3).
Betina Baumer never studied the Vijnana Bhairava with Swami Lakshmanjoo. Her book is based on an unedited, uncorrected, and misappropriated transcript of John Hughes’ original audio recordings.
Hope that is helpful.
Maheshvaranath
hi Maheshvaranath
thank you for your detailed and most helpfull answer.
i will order swamis lakshmanjoos audio and script on the book and study
it in india where im heading for the next 2 monthes:).
as for embracing by practice,im fully agree with you and my research
focus on practice which is why i choose the vijnanabhairava as my
starting point.personaly,my form of practice is within the family of
the Anavopaya,so ive just at the begining of the way:)
anyways,thanks a lot again
Bless
Eyal