Guest guest Posted June 22, 2004 Report Share Posted June 22, 2004 Tantra and the Teachings of Kashmir's Abhinavagupta By Linda Johnsen Courtesy & Copyright Yoga International www.yimag.org Over the past decade I've talked with many yoga students across the United States, from New York to San Francisco, and I've found that many of us have similar issues our spiritual practice. Here are the kinds of things I hear over and over: "I have a really hard time motivating myself to go to work in the morning. My job nothing to do with spiritual life, it feels empty to me." "My boyfriend has been practicing yoga for six years and doesn't want to get married. He says yoga teaches it's important not to get attached." "I used to be interested in politics and what was going on in the world. These days I'm much less involved because I know now the world is nothing but an illusion." "I've been meditating since I was twenty but I'm still tormented by desire. I keep thinking of things I want: more sex, more success, more money Then I feel guilty!" 'I'm not sure if the form of yoga I've been practicing is right for me. My friend goes to another yoga center and says the techniques they teach there are much better." "My meditation teacher keeps talking about self-realization. But I strongly believe in God. Where does God fit in with meditation?" These are not new problems-yoga practitioners have been dealing with these issues for centuries. A thousand years ago one of the greatest and most influential yogis of all time produced a great body of literature that addressed these problems in a practical way. His name was Abhinavagupta. He was the consummate master in a field of spirituality much discussed but little understood here in the West: Tantra Yoga. Abhinavagupta was born in Kashmir to an illustrious family of scholars around 950 C.E. He was brilliant, and so passionate about learning that he sought out the best teachers of his time. Latter he would advise yoga students, "Be like the bee that gathers pollen from many flowers and then makes its own honey. Learn from the greatest masters you can find, then practice and assimilate what you've learned." Today we think of Kashmir as a battlefield, but a thousand years ago it was a haven of religious tolerance where Buddhist, Jain, and numerous different Hindu schools flourished together in an atmosphere of mutual respect. Abhinava steeped himself in the wisdom of these traditions, but he finally joined the lineage that resonated most deeply with his intelligent and passionate nature: the tantric tradition of Kashmir Shaivism. Around 800 C.E. the Siva Sutra, a set of aphorisms explaining the essential nature of consciousness and how you can experience it for yourself, was revealed to a North Indian sage named Vasugupta. Expanding on the Shiva Sutra, Vasugupta composed the Spanda Karika, which describes the limitless power of awareness and what happens when you master it. These two classics deal respectively with Shiva, the "male" or passive element of reality, and Shakti, the female" or active component of the universe. To understand these teachings you need to keep in mind that while Western religions tend to picture the Supreme Being exclusively as male, in India it is seen as both male and female. Eternal pure awareness is called God in this system, while the ability of consciousness to know itself and to manifest the cosmos out of itself is described as the Goddess. Vasugupta had an ambitious agenda. He taught his disciple how to achieve two important goals: to become fully divine and to become fully human. To him these were not mutually exclusive. In fact, to become a truly successful and fulfilled human being meant to connect at the deepest level possible with the full range of power innate in consciousness itself, unfolding the divine potential hidden in every human soul. However, like the Yoga Sutra, Vasugupta's aphorisms were succinct, compact, and difficult to decipher. Abhinavagupta's contribution was to explain and illustrate these principles in his numerous books, among them The Trident of Wisdom, The Ocean of Tantra, and the encyclopedic The Light of Tantra (Tantraloka)-one of the great classics on yoga. To appreciate Abhinavagupta's perspective on spiritual practice, we need to understand how he views consciousness and its special powers. Consciousness and Creative Power The goal of Kashmir Shaivism is to become divine. But what would it be like to be God? Some yoga students, especially those who've studied Patanjali's Yoga Sutra, or Vedanta philosophy as taught by Shankaracharya, may imagine the Supreme Being as pure consciousness without an object, undisturbed awareness that rests eternally in its own perfect nature. But there's one glaring problem with this picture, Abhinavagupta points out. If reality is nothing but pure awareness, it's hard to explain how the universe came into existence Somehow we've got to account for the fact that we're not experiencing just the rapture of consciousness itself; we're also experiencing all the things that clutter it, like noisy neighbors and computer crashes and lousy weather. It is our innermost nature to be creative and active, to will and to desire, to know and to enjoy. Patanjali would respond that the cosmos we experience around us exists entirely outside our consciousness. It's just external matter/energy that our higher self observes, but never actually interacts with. Liberation means turning our awareness away from the external world, including our own body (which after all is also made of matter/energy) and remaining totally focused on pure, passive awareness alone. Abhinavagupta rejects this view. He does not believe two separate absolutes-consciousness (purusha) and matter/energy (prakriti)-exist apart from each other. He says there is only one supreme reality, and it includes our bodies and our world. There is a fundamental unity connecting everything, he tells us, that is both the source and final end of everything in the cosmos. Consciousness and matter/energy are not separate, but two ends of one undivided spectrum, like two poles of a single magnet. Abhinavagupta points out that in our actual experience awareness is much more than the simple, passive inner witness mentioned in the Yoga Sutra. Every meditator knows that no matter how still your consciousness becomes, at some point images, thoughts, and desires spontaneously well up in the field of your awareness. This, says Abhinavagupta, is because consciousness is inherently creative; it basks in its own radiance, constantly filling itself with every kind of content and taking genuine delight in its own endless productions. According to Abhinavagupta, if we want to understand the nature of the Supreme Being we need only to look into our own nature. Jiva, the individual soul, is a smaller version of Shiva, the Supreme Soul, because we, like our maker, are conscious, creative beings. And just as it is our innermost nature to be creative and active, to will and to desire, to know and to enjoy, so it is the nature of Divine Being to freely and consciously manifest the universe through an act of supreme will. "And God said, 'Let there be light,' and there was light," says the Bible. Abhinavagupta's form of Tantra Yoga agrees that through its limitless creative power and will, Shiva, the Supreme Being, can effortlessly project a universe into existence just as we can make a fantasy lover or an imaginary tropical beach instantly appear in our mind's eye. But while the Bible seems to suggest the universe exists outside of God, Abhinavagupta explains the universe doesn't exist apart from Shiva anymore than the images in our dreams exist outside ourselves. Think about it. When you're dreaming you may experience yourself as an Antarctic explorer lost in a blizzard. Suddenly your mother appears with a thermos of steaming French Roast coffee and you find yourself in a comfortable chalet. You experience yourself as an individual in that dream, yet the coffee, your mother, even the entire continent of Antarctica were nothing but projections of your own power of awareness. "In just this way the entire universe composed of limitless objects appears all together in the Supreme Consciousness," Abhinavagupta wrote. The Supreme Being, though it is intrinsically unitary, is able to split itself into subject, object, and the process of the subject knowing the object just as we do when we dream. And it does this from outside of time and space and without ever ceasing to be omniscient, omnipotent, and omnipresent. Why does Shiva do this? The Supreme Being brims with rapture, Abhinavagupta explains, spilling out of itself with joy. Shiva is consciousness (chit) which doesn't merely take things in passively but has the ability to reflect back on itself, to know itself (vimarsha). This self-knowledge is the source of infinite delight (ananda). This bliss in turn is the source of creative activity (kriya). When Shiva's limitless awareness expands out across itself the universe come into existence and we, as figments of Shiva's imagination, experience ourselves as individual entities moving through a world that Shiva's will holds in place. When Shiva withdraws its awareness back into its silent depths the universe subsides into perfect tranquility, as the images in our minds do when we fall into a deep state of sleep. What evidence is there that all this talk of Shiva's experience is anything more than words? Abhinavagupta cites the experience of cosmic consciousness reported by mystics in many different spiritual traditions and tells us that in vastly expanded states of awareness the greatest saints and yogis actually experience themselves as Shiva. They feel their consciousness widening until it embraces the cosmos, which they feel vibrating with bliss and self-awareness. The distinction between their own I-consciousness and Shiva's melts away and they merge into infinity. Five Veils of Consciousness Needless to say, most of us are not presently experiencing ourselves as Shiva. Why not? When Shiva wills to create, Abhinavagupta explains, it wraps a portion of itself in five kanchukas (cloaks or veils). The first is vidya, or knowledge. From Shiva's perspective, however, knowledge is limiting. Shiva contains everything within itself all at once. But in order to know anything in particular consciousness needs to look at each item one by one. So it wraps itself in vidya, which is the ability of the infinite to know the finite. Now the immeasurable reality can be measured by one-limited minds. Instead of knowing everything, however, we perceive reality in tiny fragments fed to us by our senses. The second veil is kala (pronounced ka-lah), the ability to deliberately perform specific actions. Shiva's activity is always joyful, spontaneous, perfect, and purely good. Each of us retains a sense that we should be able to just wish things into existences; that if we willed it hard enough, we'd have whatever we wanted. This deep sense that our will has the power to instantly create new realities is a vestige of the Shiva consciousness still within us. But in our personalities Shiva's immense power is obstructed by kala, which forces us to do one thing at a time instead of everything all at once. Next comes raga, attachment to or desire for something. Shiva doesn't want anything because it already contains everything. But when we forget that deep inside we're all Shiva, then we begin to imagine there are things outside ourselves we want or need (just as when we dream we think it is something other than the projection of our own consciousness). Raga can lead to endless grief. For example, many of us long for the perfect lover, but there's only one of those-and its name is Shiva. We continually search for the perfection that exists only on a higher plane of consciousness here in the physical world, which is only a flickering reflection of the true reality. It's as if we're trying to have a fulfilling relationship with a handsome lover's images in a mirror rather than turning around and seeing the true lover himself. The fourth covering is niyati, the laws of cause and effect that operate within the confiners of space. Unlike Shiva, whose actions are completely natural and spontaneous, we ordinary folk consciously choose to act, usually with specific goals in mind. But our voluntary and often selfish actions leave us subject to the laws of karma. Actions we deliberately undertake, as self-conscious beings, shape our destiny, which further limits our vast potential. "Be like the bee that gathers pollen from many flowers and then makes its own honey. Learn from the greatest masters you can find, then practice and assimilate what you've learned." The fifth limiting condition-kala-is spelled the same in simplified transliteration as the second veil, but it is pronounced differently (kah-la), and refers to time, rather than to the ability to perform actions. We however experience ourselves in one particular time and place. For us the past comes before the future. Great yogis who alight themselves with Shiva consciousness can perceive events of the distant past or even the distant future as if they're happening in this very moment because, for Shiva, they are. Four Stages of Spiritual Practice According to Abhinavagupta, if we could shake off these five veils of consciousness we would experience ourselves as all knowing, all pervading all powerful, purely good, and ever present. This sounds like a tall order, but for students sincerely interested in exploring higher states of consciousness this is not as impossible as you might think. Abhinavagupta outlined four stages of spiritual practice that can help us remove the five cloaking principles and actually experience Shiva's unlimited state for ourselves. The vast majority of yoga students are already working with at least some of the practices of the first stage. This level is called kriya upaya, which means "physical techniques." These include hatha yoga postures, breathing exercises, selfless service, ritual worship, pilgrimage, fasting, and other techniques involving our body and physical actions. These outer actions lay the groundwork for more advanced inner practices by strengthening and purifying our nervous system so that our physical brain becomes capable of hosting higher states of awareness. These practices also gradually burn away karmic blocks that obstruct the flow of spiritual illumination. And they help generate new, healthier attitudes toward life, enthusiasm for spirituality, as well as the intense inner focus necessary to succeed in our inner work. The second stage is called shakta upaya, or "techniques involving mental energy." These include study, contemplation, visualization, meditation, and working with mantras mentally. They sharpen concentration and clean out the mental debris that clutters our thought life so that we can focus on our Shiva nature without so many inner distractions. Shakta upayas are the homing beacons that help us zero in on the reality that lies concealed beneath the five veils. The third stage is shambhava upaya, or "techniques involving the use of will." The last stage helped us identify the center of consciousness within ourselves. Now, through a concerted effort of will, we remain balanced at that center. This doesn't involve doing anything or even thinking anything. Instead we continually monitor our awareness, noting whenever out attention shifts away from our center and gently nudging it back. We go beyond the stages of waking, dreaming, and sleeping into turiya, the fourth state of consciousness so highly praised by yogis. Once turiya is mastered we live life consciously, dream lucidly, and even remain alert during the state of deep sleep. The final state is anupaya, which means "the non-technique." At this point there's no effort at all. We simply relax into our inner being continually, resting in our true nature. At this level we enter a superhuman state of consciousness called turiyatita, which means "even beyond turiya." Abhinavagupta's descriptions of what this is like sound like science fiction and yet the reality of this condition has been attested to by many advanced yogis. At this level the distinction between us and Shiva dissolves. We feel ourselves pervading all of space; the universe itself becomes our body. We can sense anything that's happening anywhere. If we sense that anyone is in distress, through the merest flicker of our will we can send comfort and aid. Abhinavagupta says that masters of this caliber can create their own universes if they want to. And indeed the yoga tradition is full of actions of Buddhas and other great siddhas who actually manifest new heaven worlds which other souls can visit. Active Spiritual Life According to Abhinavagupta, cosmic consciousness is the birthright of every human being. We have only to uncover the Shiva in ourselves. But while we're in the process of doing this we can also be fulfilling the second goal of Tantra Yoga: to be fully human. Abhinavagupta encourages us not to run away from life but to embrace it. Material life is not an illusion, he tells us, nor is it spiritually polluting. The densest rock is as much an expression of Shiva as the holiest saint even though the goddess of self-awareness displays herself much more openly in the saint than in the stone. Nature and indeed all natural processes including our desires are sacred and deserve our respect. Our bodies and minds are the tools Shiva uses to explore itself in infinite detail. Our desires are natural expressions of Shiva's own life force. When we fully respect the Shiva nature in ourselves and in everyone else, too, we will automatically express our desires in a healthy, humane, and ethical manner. To do anything that harms or selfishly uses others would deny their Shivahood. Therefore you find that saints, those people most closely attuned with the divine in themselves, treat everyone around them with the utmost respect. They actually experience their innermost self as Shiva, the Self of all beings. I first studied Abhinavagupta's teachings with the late Kamalakar Mishra, Professor at Banaras Hindu University. Dr. Mishra emphasized how practical this expanded state of awareness really is. "It's not an otherworldly value," he taught, "but the ground of overall success in life. All talent and all power to work efficiently and gracefully in every walk of life comes from Shiva, the Self, just as all the electric power that moves fans and lights light bulbs comes from the powerhouse. All creativity, artistic or otherwise, springs forth from the Self. Therefore, the more a person is in line with the Self, the more the power flows. Thus a person of Self-realization will be a better teacher, a better philosopher, a better scientist, a better leader, a better businessperson, a better manager." If Abhinavagupta were here today I believe that, based on his tantric perspective, he'd have some sensible advice for the yoga students I've spoken with: For the yogi who practices in this tradition it wouldn't make sense to say that while she's sitting in meditation she's living spiritually but when she goes to work her spiritual life shrivels. It could be true that she needs to find a job that's more fulfilling, but it's not true that there's any ethical line of work that's less than spiritual. The employees we work with and the customers we serve are aspects of Shiva who deserve our attention and respect. Every situation we find ourselves in becomes a practicum for cultivating Shiva consciousness. Yoga students don't need to turn their backs on relationship to be spiritual and shouldn't say they need to cultivate "non-attachment" in order to avoid commitment or responsibility. Shiva is not just consciousness, it's also bliss, and that bliss finds expression in loving, supportive human relations. Nor is the world a bitter illusion we ought to shun. Our world is the play of Shiva and within that play each of us has been assigned a role. Active engagement with the world, helping make it a better place, is a worthy and important practice for yoga students. There's no need to beat yourself over the head because you experience desire. Accept them as healthy expressions of the life energy of the universe itself. But direct them carefully and respectfully and without unrealistic expectations. "All talent and all power to work efficiently and gracefully in every walk of life comes from Shiva, the Self, just as all the electric power that moves fans and lights lightbulbs comes from the powerhouse." For the student who worries her spiritual practices might not be as effective as someone else's Abhinavagupta would advise her that there are different levels of yoga practice. Each is specifically designed for the particular stage of development a student has reached so far. He'd probably suggest that she honesty identify whether her primary focus is physical, mental, or spiritual, and begin working with the practices that are right for her. Abhinavagupta also strongly believed in the ability of qualified teachers to help us along the spiritual path. He would encourage her to search for a Self-realized guru from an authentic lineage. Once she'd made a commitment to that particular path, she should stick with it, he'd say. Responding to the student who wonders what part God has to play in yoga, Abhinavagupta would no doubt point out that in the West "God" is a divisive word. Religions here insist their god is the true one, and everyone else's is false. Therefore teachers from India often avoid that word. But yoga teaches there really is only one Divine Being; whatever name you call it, and that by cultivating. Self-realization each of us grows closer and closer to that Supreme Being. Twenty-five years ago I was involved in intensive study of the Yoga Sutra with my meditation teacher, Swami Rama of the Himalayas. The states of consciousness it described seemed so advanced that I was shocked when one day Swamiji referred to this classic texts as "just a primer. The real yogis," he said "work on much higher levels." He was a practitioner of Sri Vidya, a yogic tradition that honors the Great Goddess, or power of consciousness, and is closely allied with Abhinavagupta's tradition. It was startling to learn that while the Yoga Sutra leads us to the stage of Self-realization, many yogis proceed from there to the still higher level of God-realization. Classical Yoga leads to the experience of your innermost being. The Tantra Yoga of Abhinavagupta leads to the experience of the innermost being of the entire universe. Abhinavagupta was more than an accomplished scholar; he was a mahasiddha-a yogi of the first magnitude. At the close of his life he disappeared into a cave near Srinagar to perform intense yogic disciplines. According to legend, twelve hundred of his students entered the cave with him to devote the rest of their lives to uninterrupted meditation in the presence of this great master. The clarity of his vision and his remarkable willingness and ability to explain the highest states of consciousness and how to actually attain them distinguish Abhinavagupta as one of the most brilliant and generous spiritual teachers in the history of yoga. Linda Johnsen, M.S., is the author of Meditation is Boring? Putting Life in Your Spiritual Practice; The Complete Idiot's Guide to Hinduism; Alpha Teach Yourself Yoga; and A Thousand Suns, a book on ancient Indian astrology. Her web address is www.ThousandSuns.org. This article appeared in the January 2004 issue of Yoga International. The magazine has super articles in a very simple, easy to understand language. If you like to within India write to Payal Sehgal: payal or if in the U.S. go to www.yimag.org Long Live Sanatan Dharam February 2004 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 22, 2004 Report Share Posted June 22, 2004 Dear Friend Thank you for posting this most amazeing article.........is a great tradition and body of work you are describeing here so please dont mistake the meaining of the following..........I fully understand that we have the responsibility to balance Spiritual Path with householder duties and try for final Liberation in this lifetime.........however same problem exists with this article as with others that promote saveing the individual and the world with a specific practice that is the answer to all problems.........reading the article really gives the reader a really good feeling.....thats a problem problem is few people if any can accomplish what is described here........is a great path to attempt and a great tradition to study.......... however by example of all the pain and suffereing that is takeing place in the world today I would have to ask......how successful has this path been...........where are all the masters who have accomplished this path and if there are any why is pain and suffereing actually increaseing in todays world instead of being destroyed In sight of a major portion of the worlds population being chronically ill and mentally disabled or physically dying on this planet today am farily certain it is a reasonable question to ask if these traditions are simply something to keep us busy and give us hope as the Buddhist Mara and Hindu Maya maintain their Illusions is difficult for a rational person to try to explain this tradition of opportunity for Moksa to people in India who might be an Alzhimers Patient or mentally ill or to abondonded children who are starveing in the slums of Mumbai or are sold to the sex trade there.........recently mentally exhausted farmers in some parts of India have committed suicide by swallowing their own pesticides because they have been predated upon by the money lenders and are in the middle of a drought so cannot repay......where are the masters to relieve this suffering........the amount of pain and suffereing in third world countries is escalateing each year In the real world we live in of pain and suffereing and chronic disease and war and mans inhumanity to man as Rudra I would have to ask another reasonable question from reading this article Does anyone know where are the vedic masters from any tradition today that can feel and know everything and stop the pain and suffereing of humanity anywhere in the world........if they notice it.......any vedic masters who are actually doing this today agree that the traps of Mara and Maya are real and you can create your own reality or illusion........however the the pain and suffering of the chronicly ill and the dying is not something that is needed or wanted by anyone I have contact with and still has not stopped and has actually escalated with the increase in world population This is a great article that teaches a lot about the history of intent of one of the greatest traditions and the amount of work that went into explaining one of the greatest traditions however in this country after we read the article and place the magazine in the magazine pile and wait for the next magazine article to entertain us how does one understand or comprehend the path of the great traditions specific to accepting their ultimate teachings regarding removeing world pain and suffereing when this is not happening again seriously speaking where are the masters of the traditions who have this ability the article speaks of to be one with All and knowing everything.......... if they notice others pain...... to have the ability to stop the pain and suffering that is takeing place and to also have the ability to destroy pain and suffereing anywhere in the world As this is not happening anywhere in the world that I have seen and especially in India where the traditions find their home then there needs to be questions asked The most serious basic question is where are the Vedic Masters from this tradition that are mentioned in this article............Do they exist at all ............ as they dont seem to be saveing the world from pain and suffereing at this time............ or for that matter when the Moguls or the English invaded India Reading the India Post or India West or India Times would also make one wonder why the people of India continue to suffer from the corruption of the government of India however this also only seems to get worse each year Am feeling this is all about the Illusion of the Illusion so it would be good if someone out there might be able to correct my feeble efforts at trying to understand how to interpret the paths of great traditions in spite of all the pain and suffereing we are experienceing in the world today Any and all comments are accepted Dhanyavaad cha Pranams Mitra DharmaDev Arya In a message dated 6/22/2004 6:34:59 AM Pacific Standard Time, tar180160 writes: > Subj: RBSC : Article about Abhinavagupta > 6/22/2004 6:34:59 AM Pacific Standard Time > tar180160 > Reply-to: > > Sent from the Internet > > > > Tantra and the Teachings of Kashmir's Abhinavagupta > > By Linda Johnsen Courtesy &Copyright Yoga International > www.yimag.org > > > Over the past decade I've talked with many yoga students across the > United States, from New York to San Francisco, and I've found that > many of us have similar issues our spiritual practice. Here are the > kinds of things I hear over and over: > > > "I have a really hard time motivating myself to go to work in the > morning. My job nothing to do with spiritual life, it feels empty to > me." > > > "My boyfriend has been practicing yoga for six years and doesn't want > to get married. He says yoga teaches it's important not to get > attached." > > > "I used to be interested in politics and what was going on in the > world. These days I'm much less involved because I know now the world > is nothing but an illusion." > > > "I've been meditating since I was twenty but I'm still tormented by > desire. I keep thinking of things I want: more sex, more success, > more money Then I feel guilty!" > > > 'I'm not sure if the form of yoga I've been practicing is right for > me. My friend goes to another yoga center and says the techniques > they teach there are much better." > > > "My meditation teacher keeps talking about self-realization. But I > strongly believe in God. Where does God fit in with meditation?" > > > These are not new problems-yoga practitioners have been dealing with > these issues for centuries. A thousand years ago one of the greatest > and most influential yogis of all time produced a great body of > literature that addressed these problems in a practical way. His name > was Abhinavagupta. He was the consummate master in a field of > spirituality much discussed but little understood here in the West: > Tantra Yoga. > > > Abhinavagupta was born in Kashmir to an illustrious family of > scholars around 950 C.E. He was brilliant, and so passionate about > learning that he sought out the best teachers of his time. Latter he > would advise yoga students, "Be like the bee that gathers pollen from > many flowers and then makes its own honey. Learn from the greatest > masters you can find, then practice and assimilate what you've > learned." > > > Today we think of Kashmir as a battlefield, but a thousand years ago > it was a haven of religious tolerance where Buddhist, Jain, and > numerous different Hindu schools flourished together in an atmosphere > of mutual respect. Abhinava steeped himself in the wisdom of these > traditions, but he finally joined the lineage that resonated most > deeply with his intelligent and passionate nature: the tantric > tradition of Kashmir Shaivism. > > > Around 800 C.E. the Siva Sutra, a set of aphorisms explaining the > essential nature of consciousness and how you can experience it for > yourself, was revealed to a North Indian sage named Vasugupta. > Expanding on the Shiva Sutra, Vasugupta composed the Spanda Karika, > which describes the limitless power of awareness and what happens > when you master it. These two classics deal respectively with Shiva, > the "male" or passive element of reality, and Shakti, the female" or > active component of the universe. To understand these teachings you > need to keep in mind that while Western religions tend to picture the > Supreme Being exclusively as male, in India it is seen as both male > and female. Eternal pure awareness is called God in this system, > while the ability of consciousness to know itself and to manifest the > cosmos out of itself is described as the Goddess. > > > Vasugupta had an ambitious agenda. He taught his disciple how to > achieve two important goals: to become fully divine and to become > fully human. To him these were not mutually exclusive. In fact, to > become a truly successful and fulfilled human being meant to connect > at the deepest level possible with the full range of power innate in > consciousness itself, unfolding the divine potential hidden in every > human soul. However, like the Yoga Sutra, Vasugupta's aphorisms were > succinct, compact, and difficult to decipher. Abhinavagupta's > contribution was to explain and illustrate these principles in his > numerous books, among them The Trident of Wisdom, The Ocean of > Tantra, and the encyclopedic The Light of Tantra (Tantraloka)-one of > the great classics on yoga. To appreciate Abhinavagupta's perspective > on spiritual practice, we need to understand how he views > consciousness and its special powers. > > > Consciousness and Creative Power > > > The goal of Kashmir Shaivism is to become divine. But what would it > be like to be God? Some yoga students, especially those who've > studied Patanjali's Yoga Sutra, or Vedanta philosophy as taught by > Shankaracharya, may imagine the Supreme Being as pure consciousness > without an object, undisturbed awareness that rests eternally in its > own perfect nature. But there's one glaring problem with this > picture, Abhinavagupta points out. If reality is nothing but pure > awareness, it's hard to explain how the universe came into existence > Somehow we've got to account for the fact that we're not experiencing > just the rapture of consciousness itself; we're also experiencing all > the things that clutter it, like noisy neighbors and computer crashes > and lousy weather. > > > It is our innermost nature to be creative and active, to will and to > desire, to know and to enjoy. > > > Patanjali would respond that the cosmos we experience around us > exists entirely outside our consciousness. It's just external > matter/energy that our higher self observes, but never actually > interacts with. Liberation means turning our awareness away from the > external world, including our own body (which after all is also made > of matter/energy) and remaining totally focused on pure, passive > awareness alone. > > > Abhinavagupta rejects this view. He does not believe two separate > absolutes-consciousness (purusha) and matter/energy (prakriti)-exist > apart from each other. He says there is only one supreme reality, and > it includes our bodies and our world. There is a fundamental unity > connecting everything, he tells us, that is both the source and final > end of everything in the cosmos. Consciousness and matter/energy are > not separate, but two ends of one undivided spectrum, like two poles > of a single magnet. > > > Abhinavagupta points out that in our actual experience awareness is > much more than the simple, passive inner witness mentioned in the > Yoga Sutra. Every meditator knows that no matter how still your > consciousness becomes, at some point images, thoughts, and desires > spontaneously well up in the field of your awareness. This, says > Abhinavagupta, is because consciousness is inherently creative; it > basks in its own radiance, constantly filling itself with every kind > of content and taking genuine delight in its own endless productions. > > > According to Abhinavagupta, if we want to understand the nature of > the Supreme Being we need only to look into our own nature. Jiva, the > individual soul, is a smaller version of Shiva, the Supreme Soul, > because we, like our maker, are conscious, creative beings. And just > as it is our innermost nature to be creative and active, to will and > to desire, to know and to enjoy, so it is the nature of Divine Being > to freely and consciously manifest the universe through an act of > supreme will. > > > "And God said, 'Let there be light,' and there was light," says the > Bible. Abhinavagupta's form of Tantra Yoga agrees that through its > limitless creative power and will, Shiva, the Supreme Being, can > effortlessly project a universe into existence just as we can make a > fantasy lover or an imaginary tropical beach instantly appear in our > mind's eye. But while the Bible seems to suggest the universe exists > outside of God, Abhinavagupta explains the universe doesn't exist > apart from Shiva anymore than the images in our dreams exist outside > ourselves. > > > Think about it. When you're dreaming you may experience yourself as > an Antarctic explorer lost in a blizzard. Suddenly your mother > appears with a thermos of steaming French Roast coffee and you find > yourself in a comfortable chalet. You experience yourself as an > individual in that dream, yet the coffee, your mother, even the > entire continent of Antarctica were nothing but projections of your > own power of awareness. > > > "In just this way the entire universe composed of limitless objects > appears all together in the Supreme Consciousness," Abhinavagupta > wrote. The Supreme Being, though it is intrinsically unitary, is able > to split itself into subject, object, and the process of the subject > knowing the object just as we do when we dream. And it does this from > outside of time and space and without ever ceasing to be omniscient, > omnipotent, and omnipresent. > > > Why does Shiva do this? The Supreme Being brims with rapture, > Abhinavagupta explains, spilling out of itself with joy. Shiva is > consciousness (chit) which doesn't merely take things in passively > but has the ability to reflect back on itself, to know itself > (vimarsha). This self-knowledge is the source of infinite delight > (ananda). This bliss in turn is the source of creative activity > (kriya). When Shiva's limitless awareness expands out across itself > the universe come into existence and we, as figments of Shiva's > imagination, experience ourselves as individual entities moving > through a world that Shiva's will holds in place. When Shiva > withdraws its awareness back into its silent depths the universe > subsides into perfect tranquility, as the images in our minds do when > we fall into a deep state of sleep. > > > What evidence is there that all this talk of Shiva's experience is > anything more than words? Abhinavagupta cites the experience of > cosmic consciousness reported by mystics in many different spiritual > traditions and tells us that in vastly expanded states of awareness > the greatest saints and yogis actually experience themselves as > Shiva. They feel their consciousness widening Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 22, 2004 Report Share Posted June 22, 2004 My Friend, thank you. I feel your pain, and share it. I only wish I had the answer... Just a few days ago met a woman I know. She's a follower of one of the world's leading religions. Has been for years. Now after quarrelling with her husband, she has applied for a three year retreat with the ultimate goal to be released from the circle of Maya, never to return. Her 16 year old is missing school and experimenting with drugs. She speaks of the meaninglessness of it all. She is reciting mantras for the benefit of the whole mankind. She is leaving for India in September, leaving it all behind... I only have to wonder if three years of intense practice will do the trick for her. But I understand the yearning. A week or so ago, I found myself reading a website on a holy man - an Avatar, it is rumoured - who wants to lead the whole planet to Moksa, by passing out enlightenment to 1 per cent of the world's population. Supposedly, after this has been accomplished, the rest of the world will automatically enter higher states of consciousness, thus reversing the fate of all mankind. Reading all of that I suddenly became aware that I, a grown man, was feeling (and probably, looking) like a seven-year-old who has been told that Santa Claus exists, after all... I'm sorry for this interlude but somehow, it seemed appropriate. If not - please don't mind. Blessings Tom , AumShiningLotus@a... wrote: > Dear Friend > > Thank you for posting this most amazeing article.........is a great tradition > and body of work you are describeing here so please dont mistake the meaining > of the following..........I fully understand that we have the responsibility > to balance Spiritual Path with householder duties and try for final Liberation > in this lifetime.........however same problem exists with this article as > with others that promote saveing the individual and the world with a specific > practice that is the answer to all problems.........reading the article really > gives the reader a really good feeling.....thats a problem > > problem is few people if any can accomplish what is described here........is > a great path to attempt and a great tradition to study.......... however by > example of all the pain and suffereing that is takeing place in the world today > I would have to ask......how successful has this path been...........where are > all the masters who have accomplished this path and if there are any why is > pain and suffereing actually increaseing in todays world instead of being > destroyed > > In sight of a major portion of the worlds population being chronically ill > and mentally disabled or physically dying on this planet today am farily certain > it is a reasonable question to ask if these traditions are simply something > to keep us busy and give us hope as the Buddhist Mara and Hindu Maya maintain > their Illusions > > is difficult for a rational person to try to explain this tradition of > opportunity for Moksa to people in India who might be an Alzhimers Patient or > mentally ill or to abondonded children who are starveing in the slums of Mumbai or > are sold to the sex trade there.........recently mentally exhausted farmers in > some parts of India have committed suicide by swallowing their own pesticides > because they have been predated upon by the money lenders and are in the > middle of a drought so cannot repay......where are the masters to relieve this > suffering........the amount of pain and suffereing in third world countries is > escalateing each year > > In the real world we live in of pain and suffereing and chronic disease and > war and mans inhumanity to man as Rudra I would have to ask another reasonable > question from reading this article > > Does anyone know where are the vedic masters from any tradition today that > can feel and know everything and stop the pain and suffereing of humanity > anywhere in the world........if they notice it.......any vedic masters who are > actually doing this today > > agree that the traps of Mara and Maya are real and you can create your own > reality or illusion........however the the pain and suffering of the chronicly > ill and the dying is not something that is needed or wanted by anyone I have > contact with and still has not stopped and has actually escalated with the > increase in world population > > This is a great article that teaches a lot about the history of intent of one > of the greatest traditions and the amount of work that went into explaining > one of the greatest traditions however in this country after we read the > article and place the magazine in the magazine pile and wait for the next magazine > article to entertain us how does one understand or comprehend the path of the > great traditions specific to accepting their ultimate teachings regarding > removeing world pain and suffereing when this is not happening > > again seriously speaking where are the masters of the traditions who have > this ability the article speaks of to be one with All and knowing > everything.......... if they notice others pain...... to have the ability to stop the pain > and suffering that is takeing place > > and to also have the ability to destroy pain and suffereing anywhere in the > world > > As this is not happening anywhere in the world that I have seen and > especially in India where the traditions find their home then there needs to be > questions asked > > The most serious basic question is where are the Vedic Masters from this > tradition that are mentioned in this article............Do they exist at all > ........... as they dont seem to be saveing the world from pain and suffereing at > this time............ or for that matter when the Moguls or the English invaded > India > > Reading the India Post or India West or India Times would also make one > wonder why the people of India continue to suffer from the corruption of the > government of India however this also only seems to get worse each year > > Am feeling this is all about the Illusion of the Illusion so it would be good > if someone out there might be able to correct my feeble efforts at trying to > understand how to interpret the paths of great traditions in spite of all the > pain and suffereing we are experienceing in the world today > > Any and all comments are accepted > > Dhanyavaad cha Pranams Mitra > > DharmaDev Arya > > In a message dated 6/22/2004 6:34:59 AM Pacific Standard Time, > tar180160 writes: > > > Subj: RBSC : Article about Abhinavagupta > > 6/22/2004 6:34:59 AM Pacific Standard Time > > tar180160 > > Reply-to: > > > > Sent from the Internet > > > > > > > > Tantra and the Teachings of Kashmir's Abhinavagupta > > > > By Linda Johnsen Courtesy &Copyright Yoga International > > www.yimag.org > > > > > > Over the past decade I've talked with many yoga students across the > > United States, from New York to San Francisco, and I've found that > > many of us have similar issues our spiritual practice. Here are the > > kinds of things I hear over and over: > > > > > > "I have a really hard time motivating myself to go to work in the > > morning. My job nothing to do with spiritual life, it feels empty to > > me." > > > > > > "My boyfriend has been practicing yoga for six years and doesn't want > > to get married. He says yoga teaches it's important not to get > > attached." > > > > > > "I used to be interested in politics and what was going on in the > > world. These days I'm much less involved because I know now the world > > is nothing but an illusion." > > > > > > "I've been meditating since I was twenty but I'm still tormented by > > desire. I keep thinking of things I want: more sex, more success, > > more money Then I feel guilty!" > > > > > > 'I'm not sure if the form of yoga I've been practicing is right for > > me. My friend goes to another yoga center and says the techniques > > they teach there are much better." > > > > > > "My meditation teacher keeps talking about self-realization. But I > > strongly believe in God. Where does God fit in with meditation?" > > > > > > These are not new problems-yoga practitioners have been dealing with > > these issues for centuries. A thousand years ago one of the greatest > > and most influential yogis of all time produced a great body of > > literature that addressed these problems in a practical way. His name > > was Abhinavagupta. He was the consummate master in a field of > > spirituality much discussed but little understood here in the West: > > Tantra Yoga. > > > > > > Abhinavagupta was born in Kashmir to an illustrious family of > > scholars around 950 C.E. He was brilliant, and so passionate about > > learning that he sought out the best teachers of his time. Latter he > > would advise yoga students, "Be like the bee that gathers pollen from > > many flowers and then makes its own honey. Learn from the greatest > > masters you can find, then practice and assimilate what you've > > learned." > > > > > > Today we think of Kashmir as a battlefield, but a thousand years ago > > it was a haven of religious tolerance where Buddhist, Jain, and > > numerous different Hindu schools flourished together in an atmosphere > > of mutual respect. Abhinava steeped himself in the wisdom of these > > traditions, but he finally joined the lineage that resonated most > > deeply with his intelligent and passionate nature: the tantric > > tradition of Kashmir Shaivism. > > > > > > Around 800 C.E. the Siva Sutra, a set of aphorisms explaining the > > essential nature of consciousness and how you can experience it for > > yourself, was revealed to a North Indian sage named Vasugupta. > > Expanding on the Shiva Sutra, Vasugupta composed the Spanda Karika, > > which describes the limitless power of awareness and what happens > > when you master it. These two classics deal respectively with Shiva, > > the "male" or passive element of reality, and Shakti, the female" or > > active component of the universe. To understand these teachings you > > need to keep in mind that while Western religions tend to picture the > > Supreme Being exclusively as male, in India it is seen as both male > > and female. Eternal pure awareness is called God in this system, > > while the ability of consciousness to know itself and to manifest the > > cosmos out of itself is described as the Goddess. > > > > > > Vasugupta had an ambitious agenda. He taught his disciple how to > > achieve two important goals: to become fully divine and to become > > fully human. To him these were not mutually exclusive. In fact, to > > become a truly successful and fulfilled human being meant to connect > > at the deepest level possible with the full range of power innate in > > consciousness itself, unfolding the divine potential hidden in every > > human soul. However, like the Yoga Sutra, Vasugupta's aphorisms were > > succinct, compact, and difficult to decipher. Abhinavagupta's > > contribution was to explain and illustrate these principles in his > > numerous books, among them The Trident of Wisdom, The Ocean of > > Tantra, and the encyclopedic The Light of Tantra (Tantraloka)-one of > > the great classics on yoga. To appreciate Abhinavagupta's perspective > > on spiritual practice, we need to understand how he views > > consciousness and its special powers. > > > > > > Consciousness and Creative Power > > > > > > The goal of Kashmir Shaivism is to become divine. But what would it > > be like to be God? Some yoga students, especially those who've > > studied Patanjali's Yoga Sutra, or Vedanta philosophy as taught by > > Shankaracharya, may imagine the Supreme Being as pure consciousness > > without an object, undisturbed awareness that rests eternally in its > > own perfect nature. But there's one glaring problem with this > > picture, Abhinavagupta points out. If reality is nothing but pure > > awareness, it's hard to explain how the universe came into existence > > Somehow we've got to account for the fact that we're not experiencing > > just the rapture of consciousness itself; we're also experiencing all > > the things that clutter it, like noisy neighbors and computer crashes > > and lousy weather. > > > > > > It is our innermost nature to be creative and active, to will and to > > desire, to know and to enjoy. > > > > > > Patanjali would respond that the cosmos we experience around us > > exists entirely outside our consciousness. It's just external > > matter/energy that our higher self observes, but never actually > > interacts with. Liberation means turning our awareness away from the > > external world, including our own body (which after all is also made > > of matter/energy) and remaining totally focused on pure, passive > > awareness alone. > > > > > > Abhinavagupta rejects this view. He does not believe two separate > > absolutes-consciousness (purusha) and matter/energy (prakriti)- exist > > apart from each other. He says there is only one supreme reality, and > > it includes our bodies and our world. There is a fundamental unity > > connecting everything, he tells us, that is both the source and final > > end of everything in the cosmos. Consciousness and matter/energy are > > not separate, but two ends of one undivided spectrum, like two poles > > of a single magnet. > > > > > > Abhinavagupta points out that in our actual experience awareness is > > much more than the simple, passive inner witness mentioned in the > > Yoga Sutra. Every meditator knows that no matter how still your > > consciousness becomes, at some point images, thoughts, and desires > > spontaneously well up in the field of your awareness. This, says > > Abhinavagupta, is because consciousness is inherently creative; it > > basks in its own radiance, constantly filling itself with every kind > > of content and taking genuine delight in its own endless productions. > > > > > > According to Abhinavagupta, if we want to understand the nature of > > the Supreme Being we need only to look into our own nature. Jiva, the > > individual soul, is a smaller version of Shiva, the Supreme Soul, > > because we, like our maker, are conscious, creative beings. And just > > as it is our innermost nature to be creative and active, to will and > > to desire, to know and to enjoy, so it is the nature of Divine Being > > to freely and consciously manifest the universe through an act of > > supreme will. > > > > > > "And God said, 'Let there be light,' and there was light," says the > > Bible. Abhinavagupta's form of Tantra Yoga agrees that through its > > limitless creative power and will, Shiva, the Supreme Being, can > > effortlessly project a universe into existence just as we can make a > > fantasy lover or an imaginary tropical beach instantly appear in our > > mind's eye. But while the Bible seems to suggest the universe exists > > outside of God, Abhinavagupta explains the universe doesn't exist > > apart from Shiva anymore than the images in our dreams exist outside > > ourselves. > > > > > > Think about it. When you're dreaming you may experience yourself as > > an Antarctic explorer lost in a blizzard. Suddenly your mother > > appears with a thermos of steaming French Roast coffee and you find > > yourself in a comfortable chalet. You experience yourself as an > > individual in that dream, yet the coffee, your mother, even the > > entire continent of Antarctica were nothing but projections of your > > own power of awareness. > > > > > > "In just this way the entire universe composed of limitless objects > > appears all together in the Supreme Consciousness," Abhinavagupta > > wrote. The Supreme Being, though it is intrinsically unitary, is able > > to split itself into subject, object, and the process of the subject > > knowing the object just as we do when we dream. And it does this from > > outside of time and space and without ever ceasing to be omniscient, > > omnipotent, and omnipresent. > > > > > > Why does Shiva do this? The Supreme Being brims with rapture, > > Abhinavagupta explains, spilling out of itself with joy. Shiva is > > consciousness (chit) which doesn't merely take things in passively > > but has the ability to reflect back on itself, to know itself > > (vimarsha). This self-knowledge is the source of infinite delight > > (ananda). This bliss in turn is the source of creative activity > > (kriya). When Shiva's limitless awareness expands out across itself > > the universe come into existence and we, as figments of Shiva's > > imagination, experience ourselves as individual entities moving > > through a world that Shiva's will holds in place. When Shiva > > withdraws its awareness back into its silent depths the universe > > subsides into perfect tranquility, as the images in our minds do when > > we fall into a deep state of sleep. > > > > > > What evidence is there that all this talk of Shiva's experience is > > anything more than words? Abhinavagupta cites the experience of > > cosmic consciousness reported by mystics in many different spiritual > > traditions and tells us that in vastly expanded states of awareness > > the greatest saints and yogis actually experience themselves as > > Shiva. They feel their consciousness widening > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 22, 2004 Report Share Posted June 22, 2004 No, posting the article is fine, and much appreciated. But, it may be that there is no "magic bullet"-- no perfect discipline. It is also possible that many of us who have incarnated in this kaliyuga are in "working incarnations," and are thus working off a lot of karmic issues. Maybe all that we can do is work to evolve ourselves as highly as can be managed. And, also help other people, when we can. Thanks, Kari , "tar180160" <tar180160> wrote: > My Friend, thank you. I feel your pain, and share it. I only wish I > had the answer... > > Just a few days ago met a woman I know. She's a follower of one of > the world's leading religions. Has been for years. Now after > quarrelling with her husband, she has applied for a three year > retreat with the ultimate goal to be released from the circle of > Maya, never to return. Her 16 year old is missing school and > experimenting with drugs. She speaks of the meaninglessness of it > all. She is reciting mantras for the benefit of the whole mankind. > She is leaving for India in September, leaving it all behind... I > only have to wonder if three years of intense practice will do the > trick for her. > But I understand the yearning. A week or so ago, I found myself > reading a website on a holy man - an Avatar, it is rumoured - who > wants to lead the whole planet to Moksa, by passing out enlightenment > to 1 per cent of the world's population. Supposedly, after this has > been accomplished, the rest of the world will automatically enter > higher states of consciousness, thus reversing the fate of all > mankind. > Reading all of that I suddenly became aware that I, a grown man, was > feeling (and probably, looking) like a seven-year-old who has been > told that Santa Claus exists, after all... > I'm sorry for this interlude but somehow, it seemed appropriate. If > not - please don't mind. > > Blessings > Tom > > > , > AumShiningLotus@a... wrote: > > Dear Friend > > > > Thank you for posting this most amazeing article.........is a great > tradition > > and body of work you are describeing here so please dont mistake > the meaining > > of the following..........I fully understand that we have the > responsibility > > to balance Spiritual Path with householder duties and try for final > Liberation > > in this lifetime.........however same problem exists with this > article as > > with others that promote saveing the individual and the world with > a specific > > practice that is the answer to all problems.........reading the > article really > > gives the reader a really good feeling.....thats a problem > > > > problem is few people if any can accomplish what is described > here........is > > a great path to attempt and a great tradition to study.......... > however by > > example of all the pain and suffereing that is takeing place in the > world today > > I would have to ask......how successful has this path > been...........where are > > all the masters who have accomplished this path and if there are > any why is > > pain and suffereing actually increaseing in todays world instead of > being > > destroyed > > > > In sight of a major portion of the worlds population being > chronically ill > > and mentally disabled or physically dying on this planet today am > farily certain > > it is a reasonable question to ask if these traditions are simply > something > > to keep us busy and give us hope as the Buddhist Mara and Hindu > Maya maintain > > their Illusions > > > > is difficult for a rational person to try to explain this tradition > of > > opportunity for Moksa to people in India who might be an Alzhimers > Patient or > > mentally ill or to abondonded children who are starveing in the > slums of Mumbai or > > are sold to the sex trade there.........recently mentally exhausted > farmers in > > some parts of India have committed suicide by swallowing their own > pesticides > > because they have been predated upon by the money lenders and are > in the > > middle of a drought so cannot repay......where are the masters to > relieve this > > suffering........the amount of pain and suffereing in third world > countries is > > escalateing each year > > > > In the real world we live in of pain and suffereing and chronic > disease and > > war and mans inhumanity to man as Rudra I would have to ask another > reasonable > > question from reading this article > > > > Does anyone know where are the vedic masters from any tradition > today that > > can feel and know everything and stop the pain and suffereing of > humanity > > anywhere in the world........if they notice it.......any vedic > masters who are > > actually doing this today > > > > agree that the traps of Mara and Maya are real and you can create > your own > > reality or illusion........however the the pain and suffering of > the chronicly > > ill and the dying is not something that is needed or wanted by > anyone I have > > contact with and still has not stopped and has actually escalated > with the > > increase in world population > > > > This is a great article that teaches a lot about the history of > intent of one > > of the greatest traditions and the amount of work that went into > explaining > > one of the greatest traditions however in this country after we > read the > > article and place the magazine in the magazine pile and wait for > the next magazine > > article to entertain us how does one understand or comprehend the > path of the > > great traditions specific to accepting their ultimate teachings > regarding > > removeing world pain and suffereing when this is not happening > > > > again seriously speaking where are the masters of the traditions > who have > > this ability the article speaks of to be one with All and knowing > > everything.......... if they notice others pain...... to have the > ability to stop the pain > > and suffering that is takeing place > > > > and to also have the ability to destroy pain and suffereing > anywhere in the > > world > > > > As this is not happening anywhere in the world that I have seen and > > especially in India where the traditions find their home then there > needs to be > > questions asked > > > > The most serious basic question is where are the Vedic Masters from > this > > tradition that are mentioned in this article............Do they > exist at all > > ........... as they dont seem to be saveing the world from pain and > suffereing at > > this time............ or for that matter when the Moguls or the > English invaded > > India > > > > Reading the India Post or India West or India Times would also make > one > > wonder why the people of India continue to suffer from the > corruption of the > > government of India however this also only seems to get worse each > year > > > > Am feeling this is all about the Illusion of the Illusion so it > would be good > > if someone out there might be able to correct my feeble efforts at > trying to > > understand how to interpret the paths of great traditions in spite > of all the > > pain and suffereing we are experienceing in the world today > > > > Any and all comments are accepted > > > > Dhanyavaad cha Pranams Mitra > > > > DharmaDev Arya > > > > In a message dated 6/22/2004 6:34:59 AM Pacific Standard Time, > > tar180160 writes: > > > > > Subj: RBSC : Article about Abhinavagupta > > > 6/22/2004 6:34:59 AM Pacific Standard Time > > > tar180160 > > > Reply-to: > > > > > > Sent from the Internet > > > > > > > > > > > > Tantra and the Teachings of Kashmir's Abhinavagupta > > > > > > By Linda Johnsen Courtesy &Copyright Yoga International > > > www.yimag.org > > > > > > > > > Over the past decade I've talked with many yoga students across > the > > > United States, from New York to San Francisco, and I've found > that > > > many of us have similar issues our spiritual practice. Here are > the > > > kinds of things I hear over and over: > > > > > > > > > "I have a really hard time motivating myself to go to work in the > > > morning. My job nothing to do with spiritual life, it feels empty > to > > > me." > > > > > > > > > "My boyfriend has been practicing yoga for six years and doesn't > want > > > to get married. He says yoga teaches it's important not to get > > > attached." > > > > > > > > > "I used to be interested in politics and what was going on in the > > > world. These days I'm much less involved because I know now the > world > > > is nothing but an illusion." > > > > > > > > > "I've been meditating since I was twenty but I'm still tormented > by > > > desire. I keep thinking of things I want: more sex, more success, > > > more money Then I feel guilty!" > > > > > > > > > 'I'm not sure if the form of yoga I've been practicing is right > for > > > me. My friend goes to another yoga center and says the techniques > > > they teach there are much better." > > > > > > > > > "My meditation teacher keeps talking about self-realization. But > I > > > strongly believe in God. Where does God fit in with meditation?" > > > > > > > > > These are not new problems-yoga practitioners have been dealing > with > > > these issues for centuries. A thousand years ago one of the > greatest > > > and most influential yogis of all time produced a great body of > > > literature that addressed these problems in a practical way. His > name > > > was Abhinavagupta. He was the consummate master in a field of > > > spirituality much discussed but little understood here in the > West: > > > Tantra Yoga. > > > > > > > > > Abhinavagupta was born in Kashmir to an illustrious family of > > > scholars around 950 C.E. He was brilliant, and so passionate > about > > > learning that he sought out the best teachers of his time. Latter > he > > > would advise yoga students, "Be like the bee that gathers pollen > from > > > many flowers and then makes its own honey. Learn from the > greatest > > > masters you can find, then practice and assimilate what you've > > > learned." > > > > > > > > > Today we think of Kashmir as a battlefield, but a thousand years > ago > > > it was a haven of religious tolerance where Buddhist, Jain, and > > > numerous different Hindu schools flourished together in an > atmosphere > > > of mutual respect. Abhinava steeped himself in the wisdom of > these > > > traditions, but he finally joined the lineage that resonated most > > > deeply with his intelligent and passionate nature: the tantric > > > tradition of Kashmir Shaivism. > > > > > > > > > Around 800 C.E. the Siva Sutra, a set of aphorisms explaining the > > > essential nature of consciousness and how you can experience it > for > > > yourself, was revealed to a North Indian sage named Vasugupta. > > > Expanding on the Shiva Sutra, Vasugupta composed the Spanda > Karika, > > > which describes the limitless power of awareness and what happens > > > when you master it. These two classics deal respectively with > Shiva, > > > the "male" or passive element of reality, and Shakti, the female" > or > > > active component of the universe. To understand these teachings > you > > > need to keep in mind that while Western religions tend to picture > the > > > Supreme Being exclusively as male, in India it is seen as both > male > > > and female. Eternal pure awareness is called God in this system, > > > while the ability of consciousness to know itself and to manifest > the > > > cosmos out of itself is described as the Goddess. > > > > > > > > > Vasugupta had an ambitious agenda. He taught his disciple how to > > > achieve two important goals: to become fully divine and to become > > > fully human. To him these were not mutually exclusive. In fact, > to > > > become a truly successful and fulfilled human being meant to > connect > > > at the deepest level possible with the full range of power innate > in > > > consciousness itself, unfolding the divine potential hidden in > every > > > human soul. However, like the Yoga Sutra, Vasugupta's aphorisms > were > > > succinct, compact, and difficult to decipher. Abhinavagupta's > > > contribution was to explain and illustrate these principles in > his > > > numerous books, among them The Trident of Wisdom, The Ocean of > > > Tantra, and the encyclopedic The Light of Tantra (Tantraloka)-one > of > > > the great classics on yoga. To appreciate Abhinavagupta's > perspective > > > on spiritual practice, we need to understand how he views > > > consciousness and its special powers. > > > > > > > > > Consciousness and Creative Power > > > > > > > > > The goal of Kashmir Shaivism is to become divine. But what would > it > > > be like to be God? Some yoga students, especially those who've > > > studied Patanjali's Yoga Sutra, or Vedanta philosophy as taught > by > > > Shankaracharya, may imagine the Supreme Being as pure > consciousness > > > without an object, undisturbed awareness that rests eternally in > its > > > own perfect nature. But there's one glaring problem with this > > > picture, Abhinavagupta points out. If reality is nothing but pure > > > awareness, it's hard to explain how the universe came into > existence > > > Somehow we've got to account for the fact that we're not > experiencing > > > just the rapture of consciousness itself; we're also experiencing > all > > > the things that clutter it, like noisy neighbors and computer > crashes > > > and lousy weather. > > > > > > > > > It is our innermost nature to be creative and active, to will and > to > > > desire, to know and to enjoy. > > > > > > > > > Patanjali would respond that the cosmos we experience around us > > > exists entirely outside our consciousness. It's just external > > > matter/energy that our higher self observes, but never actually > > > interacts with. Liberation means turning our awareness away from > the > > > external world, including our own body (which after all is also > made > > > of matter/energy) and remaining totally focused on pure, passive > > > awareness alone. > > > > > > > > > Abhinavagupta rejects this view. He does not believe two separate > > > absolutes-consciousness (purusha) and matter/energy (prakriti)- > exist > > > apart from each other. He says there is only one supreme reality, > and > > > it includes our bodies and our world. There is a fundamental > unity > > > connecting everything, he tells us, that is both the source and > final > > > end of everything in the cosmos. Consciousness and matter/energy > are > > > not separate, but two ends of one undivided spectrum, like two > poles > > > of a single magnet. > > > > > > > > > Abhinavagupta points out that in our actual experience awareness > is > > > much more than the simple, passive inner witness mentioned in the > > > Yoga Sutra. Every meditator knows that no matter how still your > > > consciousness becomes, at some point images, thoughts, and > desires > > > spontaneously well up in the field of your awareness. This, says > > > Abhinavagupta, is because consciousness is inherently creative; > it > > > basks in its own radiance, constantly filling itself with every > kind > > > of content and taking genuine delight in its own endless > productions. > > > > > > > > > According to Abhinavagupta, if we want to understand the nature > of > > > the Supreme Being we need only to look into our own nature. Jiva, > the > > > individual soul, is a smaller version of Shiva, the Supreme Soul, > > > because we, like our maker, are conscious, creative beings. And > just > > > as it is our innermost nature to be creative and active, to will > and > > > to desire, to know and to enjoy, so it is the nature of Divine > Being > > > to freely and consciously manifest the universe through an act of > > > supreme will. > > > > > > > > > "And God said, 'Let there be light,' and there was light," says > the > > > Bible. Abhinavagupta's form of Tantra Yoga agrees that through > its > > > limitless creative power and will, Shiva, the Supreme Being, can > > > effortlessly project a universe into existence just as we can > make a > > > fantasy lover or an imaginary tropical beach instantly appear in > our > > > mind's eye. But while the Bible seems to suggest the universe > exists > > > outside of God, Abhinavagupta explains the universe doesn't exist > > > apart from Shiva anymore than the images in our dreams exist > outside > > > ourselves. > > > > > > > > > Think about it. When you're dreaming you may experience yourself > as > > > an Antarctic explorer lost in a blizzard. Suddenly your mother > > > appears with a thermos of steaming French Roast coffee and you > find > > > yourself in a comfortable chalet. You experience yourself as an > > > individual in that dream, yet the coffee, your mother, even the > > > entire continent of Antarctica were nothing but projections of > your > > > own power of awareness. > > > > > > > > > "In just this way the entire universe composed of limitless > objects > > > appears all together in the Supreme Consciousness," Abhinavagupta > > > wrote. The Supreme Being, though it is intrinsically unitary, is > able > > > to split itself into subject, object, and the process of the > subject > > > knowing the object just as we do when we dream. And it does this > from > > > outside of time and space and without ever ceasing to be > omniscient, > > > omnipotent, and omnipresent. > > > > > > > > > Why does Shiva do this? The Supreme Being brims with rapture, > > > Abhinavagupta explains, spilling out of itself with joy. Shiva is > > > consciousness (chit) which doesn't merely take things in > passively > > > but has the ability to reflect back on itself, to know itself > > > (vimarsha). This self-knowledge is the source of infinite delight > > > (ananda). This bliss in turn is the source of creative activity > > > (kriya). When Shiva's limitless awareness expands out across > itself > > > the universe come into existence and we, as figments of Shiva's > > > imagination, experience ourselves as individual entities moving > > > through a world that Shiva's will holds in place. When Shiva > > > withdraws its awareness back into its silent depths the universe > > > subsides into perfect tranquility, as the images in our minds do > when > > > we fall into a deep state of sleep. > > > > > > > > > What evidence is there that all this talk of Shiva's experience > is > > > anything more than words? Abhinavagupta cites the experience of > > > cosmic consciousness reported by mystics in many different > spiritual > > > traditions and tells us that in vastly expanded states of > awareness > > > the greatest saints and yogis actually experience themselves as > > > Shiva. They feel their consciousness widening > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 Dear Tomji Thank you for your message Mitra..........seems you are feeling the same way I am about a lot of this......problem with the 1% program is that the cost is now so prohibitive to pay them for learning TM that the program is excludeing a major portion of humanity that could be taught for free if the purpose was to truly save the world instead of collecting the gold in the world as part of the process...........kind of like holding the world hostage..........is really strange to see this Is like someone writting an article and telling people that one great man and 1200 people retired to a cave to complete their transition to Liberation.........as a practicle person I would want to know what cave this was and who was takeing care of social services........1200 people sitting in a cave for any length of time creates immense problems specific to natural human condition Actually am fairly certain there is no final solution to the confusion we are experienceing in this age of Kali Yuga.......we each find our moments of comfort between the times of pain and suffereing and then we physically die am still thinking it is best to attain MahaSamadhi in the most advanced spiritual state and articles like the one presented to us always give us hope that this might be accomplished in this really strange world Thank you for your thoughts Take Care DharmaDev In a message dated 6/22/2004 2:28:22 PM Pacific Standard Time, tar180160 writes: > > > My Friend, thank you. I feel your pain, and share it. I only wish I > had the answer... > > Just a few days ago met a woman I know. She's a follower of one of > the world's leading religions. Has been for years. Now after > quarrelling with her husband, she has applied for a three year > retreat with the ultimate goal to be released from the circle of > Maya, never to return. Her 16 year old is missing school and > experimenting with drugs. She speaks of the meaninglessness of it > all. She is reciting mantras for the benefit of the whole mankind. > She is leaving for India in September, leaving it all behind... I > only have to wonder if three years of intense practice will do the > trick for her. > But I understand the yearning. A week or so ago, I found myself > reading a website on a holy man - an Avatar, it is rumoured - who > wants to lead the whole planet to Moksa, by passing out enlightenment > to 1 per cent of the world's population. Supposedly, after this has > been accomplished, the rest of the world will automatically enter > higher states of consciousness, thus reversing the fate of all > mankind. > Reading all of that I suddenly became aware that I, a grown man, was > feeling (and probably, looking) like a seven-year-old who has been > told that Santa Claus exists, after all... > I'm sorry for this interlude but somehow, it seemed appropriate. If > not - please don't mind. > > Blessings > Tom > > > , > AumShiningLotus@a... wrote: > >Dear Friend > > > >Thank you for posting this most amazeing article.........is a great > tradition > >and body of work you are describeing here so please dont mistake > the meaining > >of the following..........I fully understand that we have the > responsibility > >to balance Spiritual Path with householder duties and try for final > Liberation > >in this lifetime.........however same problem exists with this > article as > >with others that promote saveing the individual and the world with > a specific > >practice that is the answer to all problems.........reading the > article really > >gives the reader a really good feeling.....thats a problem > > > >problem is few people if any can accomplish what is described > here........is > >a great path to attempt and a great tradition to study.......... > however by > >example of all the pain and suffereing that is takeing place in the > world today > >I would have to ask......how successful has this path > been...........where are > >all the masters who have accomplished this path and if there are > any why is > >pain and suffereing actually increaseing in todays world instead of > being > >destroyed > > > >In sight of a major portion of the worlds population being > chronically ill > >and mentally disabled or physically dying on this planet today am > farily certain > >it is a reasonable question to ask if these traditions are simply > something > >to keep us busy and give us hope as the Buddhist Mara and Hindu > Maya maintain > >their Illusions > > > >is difficult for a rational person to try to explain this tradition > of > >opportunity for Moksa to people in India who might be an Alzhimers > Patient or > >mentally ill or to abondonded children who are starveing in the > slums of Mumbai or > >are sold to the sex trade there.........recently mentally exhausted > farmers in > >some parts of India have committed suicide by swallowing their own > pesticides > >because they have been predated upon by the money lenders and are > in the > >middle of a drought so cannot repay......where are the masters to > relieve this > >suffering........the amount of pain and suffereing in third world > countries is > >escalateing each year > > > >In the real world we live in of pain and suffereing and chronic > disease and > >war and mans inhumanity to man as Rudra I would have to ask another > reasonable > >question from reading this article > > > >Does anyone know where are the vedic masters from any tradition > today that > >can feel and know everything and stop the pain and suffereing of > humanity > >anywhere in the world........if they notice it.......any vedic > masters who are > >actually doing this today > > > >agree that the traps of Mara and Maya are real and you can create > your own > >reality or illusion........however the the pain and suffering of > the chronicly > >ill and the dying is not something that is needed or wanted by > anyone I have > >contact with and still has not stopped and has actually escalated > with the > >increase in world population > > > >This is a great article that teaches a lot about the history of > intent of one > >of the greatest traditions and the amount of work that went into > explaining > >one of the greatest traditions however in this country after we > read the > >article and place the magazine in the magazine pile and wait for > the next magazine > >article to entertain us how does one understand or comprehend the > path of the > >great traditions specific to accepting their ultimate teachings > regarding > >removeing world pain and suffereing when this is not happening > > > >again seriously speaking where are the masters of the traditions > who have > >this ability the article speaks of to be one with All and knowing > >everything.......... if they notice others pain...... to have the > ability to stop the pain > >and suffering that is takeing place > > > >and to also have the ability to destroy pain and suffereing > anywhere in the > >world > > > >As this is not happening anywhere in the world that I have seen and > >especially in India where the traditions find their home then there > needs to be > >questions asked > > > >The most serious basic question is where are the Vedic Masters from > this > >tradition that are mentioned in this article............Do they > exist at all > >........... as they dont seem to be saveing the world from pain and > suffereing at > >this time............ or for that matter when the Moguls or the > English invaded > >India > > > >Reading the India Post or India West or India Times would also make > one > >wonder why the people of India continue to suffer from the > corruption of the > >government of India however this also only seems to get worse Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 Dear Miss Kari totally agree 100%.......is frustrateing however this is all I have really been able to find also.........is good we have the history of the Spiritual Paths to follow so that we can complete as much of our work as possible while we are still here Thanks and Take Care DharmaDev In a message dated 6/22/2004 5:13:07 PM Pacific Standard Time, karisprowl writes: > > > No, posting the article is fine, and much appreciated. > > But, it may be that there is no "magic bullet"-- no perfect discipline. It > is also > possible that many of us who have incarnated in this kaliyuga are in > "working > incarnations," and are thus working off a lot of karmic issues. > > Maybe all that we can do is work to evolve ourselves as highly as can be > managed. > And, also help other people, when we can. > > Thanks, Kari > > > , "tar180160" > <tar180160> wrote: > >My Friend, thank you. I feel your pain, and share it. I only wish I > >had the answer... > > > >Just a few days ago met a woman I know. She's a follower of one of > >the world's leading religions. Has been for years. Now after > >quarrelling with her husband, she has applied for a three year > >retreat with the ultimate goal to be released from the circle of > >Maya, never to return. Her 16 year old is missing school and > >experimenting with drugs. She speaks of the meaninglessness of it > >all. She is reciting mantras for the benefit of the whole mankind. > >She is leaving for India in September, leaving it all behind... I > >only have to wonder if three years of intense practice will do the > >trick for her. > >But I understand the yearning. A week or so ago, I found myself > >reading a website on a holy man - an Avatar, it is rumoured - who > >wants to lead the whole planet to Moksa, by passing out enlightenment > >to 1 per cent of the world's population. Supposedly, after this has > >been accomplished, the rest of the world will automatically enter > >higher states of consciousness, thus reversing the fate of all > >mankind. > >Reading all of that I suddenly became aware that I, a grown man, was > >feeling (and probably, looking) like a seven-year-old who has been > >told that Santa Claus exists, after all... > >I'm sorry for this interlude but somehow, it seemed appropriate Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 YES! And, as we know... different people respond to different paths and techniques. So, it's good to have knowledge of as many as possible. Also, good to be reminded that we must keep a balance between the practice of evolutional yogas and dealing with the relative field/material world. Thanks, DD! K. , AumShiningLotus@a... wrote: > Dear Miss Kari > > totally agree 100%.......is frustrateing however this is all I have really > been able to find also.........is good we have the history of the Spiritual > Paths to follow so that we can complete as much of our work as possible while we > are still here > > Thanks and Take Care > > DharmaDev > > In a message dated 6/22/2004 5:13:07 PM Pacific Standard Time, > karisprowl@e... writes: > > > > > > > No, posting the article is fine, and much appreciated. > > > > But, it may be that there is no "magic bullet"-- no perfect discipline. It > > is also > > possible that many of us who have incarnated in this kaliyuga are in > > "working > > incarnations," and are thus working off a lot of karmic issues. > > > > Maybe all that we can do is work to evolve ourselves as highly as can be > > managed. > > And, also help other people, when we can. > > > > Thanks, Kari > > > > > > , "tar180160" > > <tar180160> wrote: > > >My Friend, thank you. I feel your pain, and share it. I only wish I > > >had the answer... > > > > > >Just a few days ago met a woman I know. She's a follower of one of > > >the world's leading religions. Has been for years. Now after > > >quarrelling with her husband, she has applied for a three year > > >retreat with the ultimate goal to be released from the circle of > > >Maya, never to return. Her 16 year old is missing school and > > >experimenting with drugs. She speaks of the meaninglessness of it > > >all. She is reciting mantras for the benefit of the whole mankind. > > >She is leaving for India in September, leaving it all behind... I > > >only have to wonder if three years of intense practice will do the > > >trick for her. > > >But I understand the yearning. A week or so ago, I found myself > > >reading a website on a holy man - an Avatar, it is rumoured - who > > >wants to lead the whole planet to Moksa, by passing out enlightenment > > >to 1 per cent of the world's population. Supposedly, after this has > > >been accomplished, the rest of the world will automatically enter > > >higher states of consciousness, thus reversing the fate of all > > >mankind. > > >Reading all of that I suddenly became aware that I, a grown man, was > > >feeling (and probably, looking) like a seven-year-old who has been > > >told that Santa Claus exists, after all... > > >I'm sorry for this interlude but somehow, it seemed appropriate > > > > Quote Link to comment Share on other sites More sharing options...
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