The Trika Shaivism of Kashmir (From ikashmir.net)

The religious practices of Hindus of Kashmir (popularly known as Kashmiri Pandits) revolve around the worship of Shiva and Shakti. All other deities (gods and goddesses) of the traditional Hindu pantheon are worshipped as various manifestations of Shiva and Shakti. Shiva is the Supreme Lord of the universe and Shakti, the Universal Mother Goddess, is his eternal companion. Bhairavas and Ganas are also his divine companions and they are also worshipped with him on important festivals, such as Shivaratri. There are numerous Shiva shrines in Kashmir, such as Amareshvara, Vijayeshvara, Sureshvara, Harsheshvara, Mahaadeva, Bhuteshvara, Haramukheshvara. The shrines dedicated to Shakti are Tripurasundari, Trisandhyaa, Jvaalaamukhi, Shailaputri, Shaarikaa, Shaarada, Rajni, and Khirbhavaani.

The religious philosophy of Kashmiri Hindus is rooted in Kashmiri Shaivism, a school of Shiva philosophy that originated near Kailasha in Himalayas around 400 AD. The first teacher of this school was Tryambakaditya, a disciple of sage Durvasas. Sangamaditya, the sixteenth descendent in the line of Tryambakaditya, later settled in Kashmir valley around 800 AD. His fourth descendent, Somananda, extracted the principles of monistic Shiva philosophy from the scriptures and incorporated them in his own work, Shivadrishti, which is the first philosophical treatise on Kashmiri Shaivism. Later a galaxy of illumined sages, such as Vasugupta, Kallata, Utapaladeva, and Abinavagupta further refined this philosophy. The philosophy of Kashmiri Shaivism is generally called Trika Shastra, since it is a philosophy of the Triad: Shiva, Shakti, and Nara (the bound individual self). The literature of the Trika System of Kashmir comprises of three categories: the Agama Shastra, the Spanda Shastra, and the Pratyabhijna Shastra.

Kashmiri Shaivism, also known as Pratyabhijna (meaning "recognition") school of Shaivism, adopts a purely monistic metaphysical position. It considers the Supreme Lord, called Shiva or Maheshvara, as the Supreme Reality, which is innermost as well as transcendent. As a conscious and active principle, the individual self (atman) is identical with the Supreme Lord. Due to the influence of maya (ignorance) the individual self forgets its divine nature, becomes liable to limitation and bondage, and thinks itself to be different from the Supreme Lord. Thus one's mukti (spiritual freedom) lies in one's clear recognition (Pratyabhijna) of one's identity with the Supreme Lord. In Kashmiri Shaivism we find a type of religious thought which synthesizes pluralism, dualism, and the Buddhist doctrine of Shunya, and develops a nondualist philosophy which is sweet, sublime and constructive. This philosophy is closer to the theism of the Bhagvad Gita than to the nihilism of Buddha.

Kashmiri Shaivism is free from restrictions of caste, creed, and gender. Any devout aspirant can have access to both the theory and practice of this philosophy. In Kashmiri Shaivism, practice of religion is considered more important than theological debates and discussions. Kashmiri Shaivism does not advocate a life of renunciation (Sannyasahood) or profession of monks, but recommends an active householder's life with daily practice of worship, yoga and meditation. The use of outward symbols, such as yellow and orange robes, matted hair, and ashes are prohibited. Worldly enjoyment as a goal of worldly life is recognized and respected, but a spiritual path aimed at harmonizing bhukti (worldly enjoyment) and mukti (liberation) is advocated. Kashmiri Shaivism does not advocate suppression of one's emotions and instincts, but provides a spiritual path aimed at their sublimation towards the ultimate goal of spiritual freedom.

- Bansi Pandit

Self-Inquiry and Self-Observation - The Two Wings of Self-Discovery

Self-Inquiry (vichara) and Self-Observation (vidarshan) are the two wings that lifts a Kaula Nath to the hights of Self-recognition.

Self-Inquiry

The Path of Self-Inquiry is clearly outlined and explained by Shree Ramana Maharshi and are used by many contemporary teachers. Basically it consists of asking the question "Who am I?". Who is this that experience this life of pain and delight, suffering and joy? Who is it that reads this text? Who is it that wonder who it is that reads this text?

Shree Ramana Maharsi says that all these questions leads back to the one I-thought, or rather, the I-feeling underlaying them all, the feeling of I AM. The first idea that arises in a conscious being is the thought I AM. Then we relate this I AM to our surrounding: I AM a man, I AM a woman, I AM a son, I AM a mother, I AM a master, I AM a slave, etc. I AM is the first thought arising out of the depths of our being.

If we manage to stay with this I AM, without the other, and passes through the gateless gate of "I", we will reach the state of AM-ness, as Osho puts it. This state of AM-ness is what the Sahajiyas calls sahaja - the natural state, and what Zen people calls Tathata - Suchness, and Kaula Nathas calls Svecchachara - doing one's own will. When we have discovered the source of the I, and reached beyond it, into the depths of pure, boundless AM-ness, free from all notions and ideas of the mind, we become truly free.

This inquiry into the true nature of our being is the heart of meditation. It is what meditation is all about - to reach the inner center of consciousness and discover the one consciousness underlying all.

Self-Observation

But for the unenlightened and struggling Kaula Nath this dive into the core of being can seem almost impossible. It is here where the practice of self-observation comes in. Osho has explained that in his path of meditation one has to work with both the core of meditation and the circumferense of meditation.

In self-observation we do not do anything in particular other than to just watch what is happening, just being a witness. In working with the circumferense of meditation (the body, thoughts and emotions) we have first to watch and become familar with their spontanious and natural activities. In this watching of the body, thoughts and emotions we will discover two important things: one, that all these activities goes on even without us interfering with it. Even if I am not conscious about my body digesting the food and rebuilding itself, it will do so. Even if I am not participating in the continous stream of thoughts, it will go on by itself. And the same is with the emotions.

With this insight one discovers that all this - body, thoughts and emotions - are like objects that I am aware of, they are not me. I have a body, but I am not the body. I have thoughts but I am not my thoughts. I have emotions but I am not my emotions. But if I am not my body, thoughts and emotions, who am I then? Who am I?

Here we reach back to the first practice of self-inquiry.

In my own life I find these practices of great benefit and importance. As a Kaula Nath I try to make every situation into a learning situation for going deeper into my consciousness and being.

Having been a Swami of the Neo-Sannyas Movement for many years, I find great inspiration in these words of Osho:

“I would like my sannyasins to live life in its totality, but with an absolute condition, categorical condition: and that condition is awareness, meditation. Go first deep into meditation, so you can cleanse your unconscious of all poisonous seeds, so there is nothing to be corrupted and there is nothing inside you which power can bring forth. And then do whatsoever you feel like doing.”

Osho, The Dhammapada: The Way of the Buddha, Vol. 6. Number 40

I think the Swamis of The Neo-Sannyas Movement and the Kaula Nathas share many common features, though they differ in that where the former is based on magick and mastery the latter is based on devotion and surrender. Both paths are good though, and combining the two can make a healthy breed.

(From the notebooks of Visarganath, april 2008)

The Color Black

I read in a booklet by Shri Mahendranath that the robe color used by the Adinath Sampradaya was black. He said that he had only used it on odd ocations but prefered the orange robe most commonly used by Sannyasins in India. Personally I like the color black. It only seems natural to me that if an Adinath or Kaulanath was to wear clothes, they should be black.

In hindu tradition deep blue or pitch black represents the emptiness of space and since Kaulanaths prefer to be skyclad it only seems right that we should be dressed in black, if clothes were required (in Norway it gets a bit cold in the winter).

This reminds me of a story...

One night, last year, when I was walking home with my daughter, she asked me: "Dad, today we learned at school that red is for vigour, blue is for soulfulness and yellow is for creativity. But what does black stand for?"

Great question!

I told her, "Black is Kali Ma's color."

"Who is Kali Ma?"

I told her that Kali Ma is the great mother of all that exists. "You know how you used to live in Moms belly before you were born?"

"Yeah?"

"Just like that, all the stars and planets, live inside Kali Ma's belly."

"Really?"

"Yes, and she is very protective of Her children, that is why She looks a bit scary. One time some demons tried to be mean towards Her children, and She became so angry that She was about to tear apart the world. The only one that could save us was Lord Shiva, but He could not come as a grown up. He had to transform Himself into a little baby and crawl towards Her. Only then Kali Ma stopped. She lifted Him up to Her breast and fed Him like a baby, because She loves Her children so much."

"Am I one of Her children, Dad?"

"Yes you are."

"Are you one of Her children?"

"Yes, I am."

"But where is She?"

"She is everywhere. In the night sky, in the trees and the flowers, the earth and rocks. You can see Her everywhere."

"I want to kiss Kali Ma!", she said, and kneeled towards the ground and was about to kiss the asfalt road. Then she stopped.

"I think it's too dirty"

"I think you're right." I said.

My daughter is a great mentor. Even though she was moved with love for Kali Ma she saw the reality of the ground. Too dirty for kissing :-)

Jai Kali Ma!