Jeff

In Christian terms, Jesus describes it like this... John 14:15-17 15 “If you love Me, keep My commandments. 16 And I will pray the Father, and He will give you another Helper, that He may abide with you forever— 17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.

Reported to have been gifted by God to the sage Vasagupta for the upliftment of human kind, is considered to be one of Kashmir Shaivism's most important scriptures. 1.01. caitanyamātmā Supreme consciousness is the reality of everything. 1.02. jñānaṁ bandhaḥ Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage. 1.03. yonivargaḥ kalāśarīram Māyīyamala and kārmamala are also bondage. 1.04. jñānādhiṣṭhānam matṛikā The Universal Mother commands this triple knowledge. 1.05. udyamo bhairavaḥ That effort, the flashing forth of active awareness that instantaneously makes universal consciousness shine, is Bhairava. 1.06. śaktiḥcakrasaṁdhāne viśvasaṁhāraḥ By establishing and meditating on the wheel of energies the differentiated universe comes to an end. 1.07. jāgratsvapnasuṣuptabhede turyābhogasaṁbhavaḥ Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep. 1.08. jñānam jāgrat External organic knowledge constitutes the waking state. 1.09. svapno vikalpāḥ Internal perceptions and thoughts comprise the dreaming state. 1.10. aviveko māyāsauṣuptam Forgetfulness and the negation of awareness is the dreamless state or māyā. 1.11. tritayabhoktā vīreśaḥ The one who enjoys the oneness of the three states, waking, dreaming and deep sleep in turīya becomes the master of all organic energies. 1.12. vismayo yogabhūmikāḥ The predominant sign of such a yogī is joy filled amazement. 1.13. icchā śaktirūmā kumāri His will is the energy of Lord Śiva and it is called umā and kumāri, or for such a yogī his will is one with the energy of Lord Śiva, unobstructable, completely independent, always given to play. 1.14. dṛiśyaṁ śarīram This entire perceived world is his own self, or 
His own body is just like an object to him. 1.15. hṛidaye cittasaṁghaṭṭād dṛiśyasvāpadarśanam When his thoughts are diverted to the center of God consciousness then he feels the existence of God con- sciousness in oneness in the objective world and in the world of negation. 1.16. śuddha-tattva-saṁdhānādvā’paśuśaktiḥ Or by aiming at the pure element of Śiva he possesses Śiva’s unlimited energy. 1.17. vitarka ātmajñānam Any inference of such a yogī is knowledge of his own real self. 1.18. lokānandaḥ samādhisukham The joy of his mystical trance (samādhi) is bliss for the whole universe. 1.19. śaktisandhāne śarīrotpattiḥ By infusing his energy of will the embodiment of that which is willed occurs at once. 1.20. bhūtasaṁdhāna-bhūtapṛithaktva-
viśvasaṁghaṭṭāḥ By the greatness of this achievement of the energy of will the yogī can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time. 1.21. śuddhavidyodyāccakreśatva-siddhiḥ (When this yogī does not desire limited powers and is eager to attain the knowledge of universal being then) . . . pure knowledge rises and by that knowledge he becomes the master of the universal wheel. 1.22. mahāhṛidānusaṁdhānān mantravīryānubhavaḥ By the attentive continuity of meditation on the great ocean of consciousness the power of supreme I is attained.

For completeness, I thought that I would add the other two sections of the Shiva sutras. One that you might find interesting is 2.6... 2.1. cittaṁ mantraḥ Mind is mantra. 2.2. prayatnaḥ sādhakaḥ (For such a yogī) pauseless effort brings about his attainment of God consciousness. 2.3. vidyāśarīrasattā mantrarahasyam The secret essence of mantra is establishment in the body of the knowledge of oneness. 2.4. garbhe cittavikaso’viśiṣṭa vidyāsvapnaḥ When a yogī’s mind is satisfied with the expansive body of illusion then he falls in the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings. 2.5. vidyāsamutthāne svābhāvike khecarī śivāvasthā The pure knowledge of God consciousness effortlessly rises and this state of Śiva is realized as one with the state of khecarī. 2.6. gururupāyaḥ The master (guru) is the means. 2.7. mātṛikācakrasambodhaḥ (The disciple attains) the knowledge of the wheel of the hidden mother (Mātṛikācakra). 2.8. śarīraṁ haviḥ The establishment of I consciousness on the body becomes an offering in the fire of God consciousness. 2.9. jñānamannam (For such a yogī) differentiated perception is his food, or knowledge of his own nature is his food. 2.10. vidyāsaṁhāre tadutthasvapnadarśanam Although he is established in God consciousness in samādhi, yet not being able to maintain awareness, after a short time he enters into the dreaming state.

I would really like to meet him some day. Sounds like a very wise and profound teacher.

If you have some different interpretations of the Shiva sutras or Abhinavagupta, then why not simply share them? My purpose in this thread was not to co-opt anything. Just the hope for intelligent discourse on such topics that some members might find interesting.

I would think it is really a matter of perspective. In KS, one first realizes Jiva and then expands to Siva, so there is sort of the concept of building (or adding). As, compared to other traditions that talk about clearing away obstructions to realize that was always really there. But directly to your point Abhinavagupta in The Triadic Heart of Sutra states... "The initiated one knows this supreme knowledge characterized by the Heart and which is given by the divinities of Bhairava who are within the Heart and who bring escape from the vibration of manifestation which leads to an obscuring of the Self, and are rather directed towards the supreme vibration which consists of the opening of the Self. These same divinities destroy the chief bond which is the state of contraction." So your clearing away of obstructions would seem to directly go with destroying the bonds which cause the "state of contraction".

Same as earlier...The Triadic Heart of Siva

More interesting stuff from Abhinavagupta... "The question is thus appropriate because contentment (enlightenment) is not possible without a conscious realization. Contentment is of two kinds. The first is effected by means of absorption (samavesa) and consists of magical powers. The second is attained by reaching a condition of conscious heart-felt realization, and it is the state of being liberated while still alive." The concept that enlightenment consists of "magical powers" also seems to lead to greater understanding of the meaning of 3.25. śivatulyo jāyate - He becomes just like Śiva.

It relates to an opening. Post here or pm? Best, Jeff

Very good point. Abhinavagupta (the brilliant 9th century KS mystic) explains it here... "The tantric practitioner who has penetrated into the heart whose essence is pure existence and potency, who because of the particular efficacy of the practice of the ritual adoration is capable of remembering perfectly the "mantra" thus attains to a very high degree the potency of the "mantra" which is the reality known as the Heart. by the particular efficacy of the ritual of adoration he crosses over completely, either by himself or as the result of the clear and pristine lotus-word of the teacher, and obtains the power of the "mantra", whose essential characteristic is the Heart, and in this way he attains liberation in this very life." -The Triadic Heart of Siva The "ritual of adoration" is the sharing presence/transmission. The "heart" in KS is somewhat like the modern concept of consciousness. The "mantra" is the primordial vibration or energy.

Glad you like it. There are many such gems in Kashmir Shaivism. Also, what I have quoted is just the third and mos "advanced" of the three approaches. The other two also have very powerful insights.

Same problem for me.

Here is another translation by Georg Feuerstein Book III The [phenomenal] self (âtman) is the mind (citta). (3.1) [Finite] knowledge is bondage. (3.2) Mâyâ is nondifferentiation (aviveka) about the principles [of existence (tattva)], such as [limited] activity (kalâ). (3.3) Dissolution of the parts (kalâ) [should be achieved] in the body. (3.4) Comments: According to Kshemarâja’s commentary, the kalâs in question are the various ontological principles or categories (tattvas), such as the elements, the subtle elements, and the mind. Dissolution of the currents (nâdî) [of the life force], conquest of the elements, isolation from the elements, and separation from the elements [are accomplished through yogic contemplation]. (3.5) [Paranormal] power (siddhi) [results] from a veil of delusion (moha). (3.6) Through the conquest of delusion, through infinite enjoyment (âbhoga) [of the Real, there comes about] the conquest of spontaneous wisdom. (3.7) [The enlightened adept is always] awake; [for him] the second one [i.e., the world of duality] is a ray-of-light. (3.8) Comments: The world is a “ray-of-light” (kara) because the enlightened adept experiences it as identical with the divine Reality. The self (âtman) [of the enlightened adept is like] a dancer. (3.9) Comments: The meaning of this obscure aphorism is that enlightened adepts, though they may engage in all kinds of activities, are only play- acting so to speak. They are not really involved in their actions, because they have ceased to identify with the limited body-mind and its functions. The inner self (antar-âtman) [of the enlightened adept is like] a stage. (3.10) Comments: This aphorism, which continues with the dramatic metaphor of sûtra 3.8, emphasizes that the enlightened adept is pure witness. He is constantly and continuously aware of the contents of his own mind, which no longer has the power to delude him. The senses are [like] spectators. (3.11) Through the force of [transcendental] insight (dhî), power over sattva [is obtained]. (3.12) Comments: The term sattva, or “realness,” stands for the luminous aspect of Nature. It is one of the three primary constituents of phenomenal existence. The compound sattva-siddhi also can be understood in the sense of “perfection of luminosity.” Both senses are applicable. [Thus] the condition of independence (sva-tantra) [or liberation] is accomplished. (3.13) As [the adept accomplishes transcendental independence, or liberation] in [regard to] this [body], so [does he accomplish perfect independence in regard to] all else. (3.14) Attentiveness (avadhâna) to the “seed” (bîja) [i.e., the Source of the world, should be cultivated]. (3.15) He who is established in the seat (âsana) [of the transcendental Consciousness] easily plunges into the “lake” [i.e., the ultimate Reality]. (3.16) He effects creation by his own measure. (3.17) Comments: Since the enlightened adept is one with the divine Reality, he or she also is the absolute creator of everything. While wisdom prevails, the elimination of [future] birth [is certain]. (3.18) Maheshvarî and so forth, [residing] in the classes [of letters of the alphabet] beginning with ka, are the mothers of “beasts” (pashu) [i.e., fettered beings, but they have no power over the enlightened adept in whom wisdom blossoms.] (3.19) The Fourth [i.e., the ultimate Reality] should be poured like oil into the three [conditional modes of consciousness, namely waking, dream sleep, and deep sleep]. (3.20) He should enter [into the Fourth] by immersing himself with his mind (citta). (3.21) Upon the equalization of the life force (prâna), [there comes about] the vision of sameness. (3.22) Comments: When the breath is no longer erratic and the body’s energies are harmonized, the mind too is balanced. Then everything reveals itself as the same One. In the interim, [there occurs] the generation of inferior [states of consciousness]. (3.23) Comments: The yogin, who has not yet fully and stably realized the ultimate Reality, experiences intermittently lower states of consciousness, which lack full awareness of the fundamental sameness of all things. Upon [ecstatic] union between the self-concept (sva-pratyaya) and objects (mâtra), [the yogin brings about] the reemergence of the vanished [vision of sameness]. (3.24) He becomes like Shiva. (3.25) [Retaining] the functioning of the body [for the sake of others is his only] vow. (3.26) [His] conversation is recitation. (3.27) Self-knowledge is [his] gift [to others]. (3.28) And he who is established in Avipa is a cause of [higher] knowledge (jna). (3.29) Comments: In Kshemarâja’s tenth-century commentary, the difficult compound avipa-stha is explained as “established in the protector (pa) of animals (avi),” that is, “established in those who protect the finite beings.” Thus, it is taken to refer to the Goddesses that preside over the letters of the Sanskrit alphabet. For him the universe is an extension of his [innate] power. (3.30) The maintenance and absorption [of the universe are likewise an extension of his innate power]. (3.31) Despite such activity [as the maintenance and absorption of the universe, there is] no discontinuity owing to [the enlightened adept’s] condition as witness. (3.32) [The adept] considers pleasure and pain as external. (3.33) Free from these, he is indeed alone (kevalin). (3.34) However, the dynamic [or karmic] self [i.e., the unenlightened personality] is afflicted by delusion. (3.35) Upon the eclipse of differentiation [based on the unenlightened mind, the adept acquires] the capacity for [bringing forth] other creations. (3.36) The power of creation [is well established] on account of one’s own experience [in dreams and meditation, etc.]. (3.37) [There should be] animation of the three states [of unenlightened consciousness] by the principal [state, which is Reality itself]. (3.38) As with the [various] states of consciousness, [there should also be animation by the ultimate Reality] in regard to body, senses, and external [objects]. (3.39) For the “confluent” (samvâhya) [unenlightened individual, there is constant] extroversion (bahir-gati) because of desire. (3.40) Comments: Driven by desire, the consciousness of the unenlightened person habitually flows out toward the external world. This externalizing flux of attention is captured well in the rare word samvâhya, denoting the individual who “flows together” with objects. For him who is in the condition of being rooted in that [Fourth, or ultimate Reality, there results] termination of individuality (jîva) owing to the ending of that [desire for contact with objects]. (3.41) Then, he who has the elements for his covering is released, mighty, supreme, and the same as the Lord [i.e., Shiva]. (3.42) The connection with the life force (prâna) is natural. (3.43) Comments: The meaning of this aphorism appears to be that even though finite life depends on the connection of the life force with a particular consciousness, in the case of the enlightened adept, this is not an intrinsic limitation. In fact, prâna is a manifestation of the ultimate Reality. Ultimately, prâna is the universal Life itself. Through constraint (samyama) [i.e., through ecstatic identification with] the innermost center of the nose, how [can the ultimate Reality not be realized] in the left, the right, and the central [channels of the life force]? (3.44) Comments: This is another obscure aphorism carrying a wealth of esoteric information. The innermost center (antar-madhya) of the nose (nâsikâ) is really the core of the life force or consciousness. By practicing successively concentration, meditation, and ecstasy relative to that subtle central point, the adept is able to abide as the ultimate Reality, regardless of whether the life force flows through the left channel, the right channel, or the central channel. In Tantrism and Hatha-Yoga, these channels through which the life force circulates are respectively known as idâ-nâdî, pingalâ-nâdî, and sushumnâ-nâdî. The Shiva-Sûtra uses the word saushumna for the last, which is the most important, since it is the conduit for the awakened kundalinî-shakti, the psychospiritual power that brings about a total alchemical transmutation of the human body-mind. [in the case of the yogin] let there be repeatedly the opening-and- closing [of the vision of sameness]. (3.45) Comments: The phrase pratimîlana is a technical expression of Kashmiri Shaivism. Here rendered as “opening-and-closing,” it literally means “counter-closing.” It refers to the high yogic art of seeing the ultimate Reality, Shiva, both within oneself and in the outer world. This practice comprises both subjective ecstasy (as epitomized in the closing of the eyes, or nimîlana) and objective ecstasy (as epitomized in the opening of the eyes, or unmîlana). This condition is otherwise known as spontaneous ecstasy, or sahaja-samâdhi.

Here is another version from Jaideva Singh... Third section1. The being is consciousness. 2. Knowledge the fetters. 3. From the kalas, the thing called in non discrimination, Maya. 4. In the body the dissolution of the kalas. 5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the elements. 6. Siddhi from the appearance of delusion. 7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent. 8. From the waking state, the world is a ray. 9. The essence is the dancer. 10. The inner essence is the theatre stage. 11. The sense organs are the audience. 12. Insight from will is the pure siddhi. 13. Accomplishment means transformation into independence. 14. As there, so elsewhere. 15. Attention is the bija. 16. Asana is the happiness of immersion in Shakti. 17. One's own measure is the measure suitable for measuring, giving guidance. 18. Imperishable knowledge means destruction of births. 19. In the Ka-series are Maheshvari and so forth, the beast-mothers. 20. Pour the fourth in the three like oil diffusing in water. 21. One should enter, immersed, by one's own consciousness. 22. Equally the practice of breath produces a similar sight. 23. In the centre, emanating the lower. 24. In the measure of one's own trust in the abode is this prevented again from appearing. 25. One knows equality with Shiva. 26. The existence of the body becomes a religious vow. 27. Conversation is mantra recitation. 28. The act of offering is being-wisdom. 29. Whosoever is in this state is the means of knowledge. 30. The universe becomes an aggregate of his Shaktis. 31. Both maintenance and dissolution. 32. Though subject to the cyclic law, one is not excluded from self experience. 33. Happiness and sadness become external. 34. Set free from that, one is complete. 35. The being of action is a heap of delusion. 36. Sundering the internal stream proceeding from action. 37. The creative Shakti from one's own spirit-perception-feeling. 38. The primordial animating one with three parts. 39. Observation remaining, the body creates action externally. 40. From wanting external actions arises the collective being. 41. When really reaching that, through its destruction, the embodied being is destroyed. 42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord. 43. The inherent union of breath. 44. What is meant by restraint in the centre of the brow? The left and right in the central channel. 45. Again and again comes all encompassing awareness.

I think you raise some good points, but I think it is also interesting because the text says that one "becomes like" Siva. Hence sort of implying that you become kind of another one, rather than just sort ceasing into Siva as other Hindu traditions tend to imply.

Yes, he was an english speaker with over twenty years of setting up an international english speaking organization in addition to his work in india. Your can read about it here, including his lineage history. He is pretty much universally accepted as the Kasmir Shaivism guy... http://www.universalshaivafellowship.org

The translation is from Swami Lakshmanjoo, a Kashmir Shaivism lineage master. Would you like to suggest a different translation? Or know of someone else more qualified?

I would be interested if everyone thought that this quote may directly apply to the transmission question... Shiva sutra 3.29 yo'vipastho jnahetusca The one who rules the wheel of energies becomes the cause of inserting knowledge in others. Seems to me like the text would directly fit and relate to transmission with the energy and inserting knowledge. Any thoughts?

Who would you both say is a good translation of the the Shiva sutras?

Can't go wrong with listening to your heart on such things. Thanks for the leadership and inspiration.

Yes, again I think you have a very good point... CHAPTER 25 (SFH) Something mysteriously formed, born before Heaven and Earth. In silence and from within the void. Alone and constant, ever present and flowing. It is the Mother of the Ten Thousand Things. I do not know its name, so I call it Dao. For lack of a better word I call it great. Being great it flows. It nourishes the Ten Thousand Things far and away. From whence it came I do not know. Therefore the Dao is great. Heaven is great. Earth is great. The Ten Thousand Things are great. These are the four great powers of the Universe, And one of them is the Ten Thousand Things. Man follows the Earth. Earth follows Heaven. Heaven follows the Dao. Dao is what is natural.

The Tao being both a noun and verb makes sense to me. Also, SFH's version touches on it well... CHAPTER 21 The greatest virtue is to follow the Dao and only Dao. Oh unfathomable Dao, ever elusive and intangible. But yet within, there is substance and form. It is the essence of the Ten Thousand Things. This is very real, so here lies a true path to follow. It was there at the beginning, as it shall be at the end, Thus I know the ways of creation.

Very well said and worth repeating. Thank you.

Moving on to verse 33... 33. Jesus said, "What you will hear in your ear, in the other ear proclaim from your rooftops. After all, no one lights a lamp and puts it under a basket, nor does one put it in a hidden place. Rather, one puts it on a lampstand so that all who come and go will see its light." Any thoughts?

Yes, I would agree that there would be no such point in offering pretty words after such a terrible accident. But, I don't see how that would relate to the OP regarding whether there is anything to gain from practices.