Lord Shiva and I are one
"Kashmir Shaivism proclaims that there are three means (upayas) for entering into the state of Universal God consciousness, i.e. shambhavopaya (supreme), shaktopaya (medium), and anavopaya (inferior). The difference is, in anavopaya you take the support of everything as an aid to strengthening awareness. In shaktopaya you begin in the center and become established there. In shambhavopaya no support is needed, you reside at your own point, the rest is automatic. It is important to realize that although these means are different, they all lead to the state of one transcendental consciousness."
"Creating, protecting, destroying, concealing and revealing are the five great acts of Lord Shiva. The individual soul also accomplishes these five acts and feels he is acting according to his own will, but, in reality his actions are dependent to the will of God, Lord Shiva. Still, as long as he has ego and feels that he is the actor, the limited individual is responsible for his own actions.
In the kingdom of spirituality Lord Shiva creates masters and disciples through his act of revealing, also known as grace or shaktipata. There are three types of grace, intense (tivra-tivra), medium (tivra) and inferior (madhya). Within each of these there are three levels which means Lord Shiva bestows grace and creates masters and disciples in nine different ways. The greatness of Lord Shiva is that no matter what intensity of his grace is with you, it will carry you to his nature in the end."
"Kundalini shakti is the concealing and revealing energy of Lord Shiva. Para (supreme) kundalini is the heart and existence of Shiva, in fact it is the life and glory of Shiva, it is Shiva himself.
When para kundalini creates the universe Shiva conceals his real nature and becomes the universe. Cit kundalini is experienced by great yogin’s, who through maintenance of awareness, enter the junction and experience the rise of the seven states of turya. Prana kundalini is experienced by those yogin’s who are attached to spirituality and worldly pleasure side by side."
"There are seven variations in the rise or penetration (vedha) of prana kundalini. These are determined by the inherent desires of the individual aspirant. For example, to achieve recognition of supreme I (aham), to uplift others, to have peace of mind, to become strong and maintain perfect physical condition, to experience kundalini in the form of a serpent (cobra), and to give initiation secretly. The type of rise is however, out of the hands of the individual, as it is automatically determined by ones deepest desires and longings."
"Kashmir Shaivism is known as the pure Trika system, which means "the three-fold science of man and his world." It is a system meant for any human being without restriction of cast, creed, color or gender. The four sub-systems of Trika philosophy–known as Pratyabhijana, Kula, Krama and Spanda, form the one thought of Trika. They all accept and are based on the ninety-two scriptures (agamas or tantras) of Shaivism."
To realize this is the essence of Shaivism."
-- Swami Lakshmanjoo
"Trika philosophy is situated in the heart of that supreme energy of God consciousness. It teaches you to realize that this whole objective world, which is already in front of you, is not separate from God consciousness. You do not have to realize God situated in some seventh heaven. God and the individual are one, to realize this is the essence of Shaivism."
the reality of everything." - Shiva Sutra 1.1
This first sutra, caitanyamatma, states that individual being is one with universal being. The reality of this whole universe is God consciousness. It is filled with God consciousness.
In this sutra, the state of complete independence is indicated and accomplished through the use of the word caitanya... It is only this one aspect, svatantrya, that is revealed by the word caitanya. This indicates that the word caitanya means "the independent state of consciousness."
The independent state of consciousness is the self. It is the self of everything, because whatever exists in the world is the state of Lord Shiva. So Lord Shiva is found everywhere.
"Let Shiva, who is my Self, let Shiva do pranam (bow down) to his real nature – to Universal Shiva, by his own Shakti, for removing the bondage and limitation, which is Shiva." - 1st verse, Shiva Dhristi
Here, Shiva bows to himself, for the removal of obstacles, which are also Shiva, through his own energy (shakti) which is one with Shiva, and in the end He resides in the state of universal Shiva. That is the state of Para (Supreme) Bhairava!
In Trika Shaivism, although the word 'Trika' indicates three, everything is found in a state of oneness. From the Trika point of view there isn't the slightest difference between individual soul and Lord Shiva, it is just a play, a drama of His own nature.
The philosophy of Trika Shaivism is unique and original. For the sincere seeker of Truth it holds the wonderful vision of the whole world as real and not illusion. Trika philosophy teaches that this world is nothing but the blissful energy of the all-pervading consciousness of Lord Shiva.
These revelations by Swami Lakshmanjoo form the foundation stone for 'uniting individual consciousness with Universal God consciousness'.
May the grace of Lord Shiva shine upon you.
*The above quotations for your reference were taken from Swami Lakshmanjoo's book Kashmir Shaivism, the Secret Supreme and the Universal Shaiva Fellowship's website.
With thanks and acknowledgement to late Siddha philosopher saint Swami Lakshmanjoo, the last of the Kashmir Shaiva Masters, and to the Universal Shaiva Fellowship for their publication of the book Kashmir Shaivism, the Secret Supreme by Swami Lakshmanjoo which greatly assisted Acharya Ricardo B Serrano's deeper understanding of the Trika system of Kashmir Shaivism, the essence of Abhinavagupta’s magnum opus Tantraloka. His other oral tradition Shaivite books Shiva Sutras, the Supreme Awakening, and Self-Realization in Kashmir Shaivism are also excellent references for aspiring Shaivite tantric yoga practitioners.
The nondual tradition of Kashmir Shaivism is something to be lived and experienced, not just thought about. It is not merely an intellectual exercise but a tradition where the truth of its teachings must be experienced to be known.
This world is not different from God. It is a world created by the Lord in play, for the fun of it. In creating this world God loses Himself in the world just for the joy and excitement of finding Himself. In actuality we are that Lord. Our great journey, therefore, is a journey of rediscovery filled with joy and excitement. Swamiji Lakshmanjoo reveals the way, the means, and the end to light the path.
Swamiji tells us, "freedom from all our miseries, as Abhinavagupta boldly declares, can neither be obtained through the renunciation of the world, nor by hatred towards this world, but by experiencing the presence of God everywhere."
According to Swamiji, "In meditation there is no room for coarse feelings. The mind must be absolutely clean and purged of the acts of "seeming love" and "showing hate." Both are evils. Only when the mind has been purged of them can you meditate with confidence. At that point you will be glorified by the fruits of this divine exercise of meditation."
In Trika Shaivism pranayama, pratyahara, dhyana and dharana are considered to be external ways of maintaining the strength of yoga. There is only one predominant limb of yoga that is "tarka." Tarka means 'perception which differentiates'. It is discriminating, transcendental logic. This fifth limb of yoga is the discrimination between individual and universal, i.e. discriminating logic and reasoning from within your own consciousness.
Though the first three limbs of ashtanga yoga (yama, niyama and asana) are not mentioned in Kashmir Shaivism, Swamiji gave great importance to the yama of Ahimsa (non-violence) and the niyama of Ishvara Pranidana (devotion to Lord Shiva).
OM NAMAH SHIVAYA!
Self of universal consciousness." - Shiva Sutra 3.9
What is this universal dance? It is everything that you experience in your life. It may be coming. It may be going. It may be birth, death, joy, sadness, depression, happiness, enjoyment. All of this forms part of the universal dance, and this dance is a drama. In this field of drama, the actor is your own nature, your own Self of universal consciousness. This Self of universal consciousness is the one who is aware, he is the actor in this universal drama. Those who are not aware are not actors, they are played in this drama. They experience sadness, they experience enjoyment, they become joyful, they become depressed. But those who are aware, they are always elevated; they are the real players in this drama.
So it is your own Self of universal consciousness which is, in fact, the actor. Why? Because he acts. The actor is he who conceals his real nature. When you conceal the real nature of your being and, to the public, reveal another form of your being, that is the behavior of acting. Because when any person, say, a person named Denise, is the real actor and, as an actor, she appears as Lord Krisna, as Lord Siva, as a woman, as a child, as a silly fellow, then the real and actual state of her being is concealed. So for others, the actual state of her being is concealed and a superficial formation is revealed. But for her, the actual state of her being is not concealed. She knows she is Denise. At the time of becoming Lord Krisna or Siva or Jesus Christ, she is aware of her being Denise. In herself, she knows she is really Denise.
The basic scriptural context of the Siddha lineage is provided by the Spanda system of the Trika philosophy of Kashmir Shaivism. The word spanda means "movement." The Spanda school recognizes that nothing can exist without movement. Where there is movement, there is life and where there is no movement, that is lifelessness. They realize that there is movement in wakefulness, dreaming, deep sleep, and turya.
The teachings of the Spanda system, which is an important practical system, are found embodied in the "Vijnana Bhairava Tantra," the "Svacchanda Tantra," and in the 6th chapter of Abhinavagupta's "Tantraloka."
The Spanda system was introduced in Kashmir by the great sage Vasuguptanatha in the beginning of the 8th century A.D. Vasuguptanatha is the author of both the "Shiva Sutras" and the "Spanda Karikas."
Hindu spiritual leaders including Swami Muktananda and Maharishi Mahesh Yogi make a point of visiting and paying their respects to Shaiva Master Swamiji Lakshmanjoo, the last guru of Kashmir Shaivism, during visits to Kashmir, India.
The basic tantric yoga teachings of Shaktipat Meditation in Maitreya (Shiva) Shen Gong are primarily based on the ancient, time-honored principles and practices of Kashmir Shaivism, an established oral tradition having its roots in the relationship between Master and Student.
Qigong, a movement meditation form, is included by Acharya and Qigong Master Ricardo B Serrano to balance and enhance the flow of energy (Shakti) derived from the non-movement (still) Siddha tantric yoga practices symbolized by Sri Yantra, and the Dancing Shiva Nataraja, a symbolic dance of bliss representation of universal harmony arising from the unity between Shiva and Shakti, yin and yang, non-movement (still) and movement (dynamic). See Enlightenment Qigong
Golden Body of Shiva
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Updated March 20, 2010 by