Introduction to Kashmir Shaivism

“God and the individual are one; to realize this is the essence of Shaivism.”

Lakshmanjoo

The philosophy of Kashmir Shaivism is unique and original. It holds the wonderful vision of the whole world as real, not an illusion. So, the world is nothing other than the blissful energy (Shakti) of the all-pervading consciousness of Shiva.

The Shaivist tradition also refers to reality as Trika — a trinity of consciousness (Shiva), energy (Shakti), and humanity or incarnated spirit (nara), in which the aspirant is on a path of recognition of his or her divine nature (Shiva-self).

Kashmir Shaivism represents a non-dualistic tantric view of reality, and it is one of the inspirations for Hridaya Meditation.

Branches and Masters of Kashmir Shaivism

The first writings of what is known as Kashmir Shaivism appeared in the 9th century. Shiva manifested into Vasugupta’s dream to tell him where to find the Shiva Sutra, one of the first texts of the Spanda tradition. Transforming the dualism of Shaiva Siddhanta philosophy into a non-dualistic view of the world, using tantric yoga to achieve his goals, Kashmir Shaivism is seen as the highest form of spirituality.

As a path of yoga and Tantra, Kashmir Shaivism is composed of a few different schools, according to their specific focus:

• Pratyabhijna (“to spontaneously once again recognize and realize your Self”)
• Spanda (divine tremor of the heart)
• Krama (succession, step-by-step transformation, including teachings of the 12 Kalis)
• Kula (“totality” or “spiritual family,” how you can live in the universal Consciousness)

The peak of this northern Shaivism was the life and work of Abhinavagupta, one of the greatest masters of yoga and Tantra. For him, this path is a combination of poetry and appreciation of beauty while, at the same time, precision and attention to detail. The yoga of Kashmir Shaivism is both aesthetics and science, Bhakti and Jnana. Abhinavagupta has said:

“The wonder we feel is limited to the degree to which this vitality feeds our consciousness. For the complete absence of wonder is, in effect, an absence of life. Conversely, aesthetic receptivity — being endowed with a heart, sahridaya — is to be immersed in an intense state of wonder consisting of the arousal of vitality. Only he whose heart is fed by this infinite and nourishing vitality, only he who is dedicated to the constant practice of taking delight in this form of aesthetic pleasure, only he and none other is preeminently endowed with the ability to feel wonder.”

The Ascetic and the Enjoyer

Shiva is the Supreme Consciousness but also a model for every devotee. He was the first yogi; he started all this searching for the essence of existence. Meditating in forests and Himalayan caves, he was “the one that is,” detached from the world, contemplating all day long in ecstasy. Every yoga lineage holds him as the first teacher, the Adiguru.

But at the same time, he is Nataraja, the Lord of the Dance. He danced the terrifying tandava dance when his beloved Sati died. A dance so fierce that the worlds started to crumble. The gods had to trick him into saving the cosmos from destruction.

He creates, maintains, and destroys the universe with every step of his dance. He is the symbol of unity between the transcendence of meditation and the enjoyment of the world. And for this, he needs Shakti, his energy. She is the one that brings balance. She makes the whole world a play, a game for Shiva.

When the yogi identifies with the world, things appear random and meaningless. But if you identify with Shiva, consciousness, through Shakti, energy, you start to enjoy this play and the whole world becomes a playground.

For Shaivism, this recognition of our true nature — that we are Shiva, we are consciousness — plays the central part. All methods or techniques are meant to help us in this process. And for this purpose, Shaivist masters introduced the concept of hridaya, the Spiritual Heart.

The revered Somananda interpreted hridaya in a commentary as:

“Aya or advancing (of the mind) i.e., jnana or knowledge in the hrt or the Supreme center of consciousness.”

By Sebastian Teodor, a Hridaya Yoga teacher serving at our center in Romania.