By Paul Eduardo Muller-Ortega
This e-book explores essentially the most particular and complex theoretical formulations of tantric yoga. It explains Abhinavagupta’s educating in regards to the nature of final fact, concerning the equipment for experiencing this final truth, and in regards to the nature of the kingdom of cognizance, a situation of embodied enlightenment. the writer uncovers the conceptual matrix surrounding the practices of the Kaula lineage of Kashmir Shaivism. the first textual foundation for the publication is supplied by way of Abhinavagupta’s Paratrisika-laghuvrtti, a brief meditation handbook that facilities at the symbolism of the Heart-mantra, SAUH.
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Additional info for The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
It is unfortunate that no early, detailed texts explaining these practices have survived: The religious views of the Nath Siddhas are as much obscured by the insufficiency and anomaly of accounts as is the history of the whole cult. The distinctive features of their yogic practices as also the theories behind them are not found explained systematically in any of the Sanskrit or non-Sanskrit texts, associated with the cult somehow or other. 63 Abhinavagupta's writings are of crucial importance as the first serious exposition of the tantric yoga theories that have survived into our hands.
Despite the errors that naturally attend upon a work which was carried out in an almost complete scholarly vacuum, it is a still-useful English rendering of this short summary text by Abhinavagupta. 73 Another early, though still useful, study is J. C. Chatterji's Kashmir Shaivaism (1914). Chatterji's book is divided into two sections. In the first, he attempts to set forth some historical notes and speculations about the history and dates of the tradition. In the second section he presents the theory of the thirty-six tattva-s.
Siva, in the form of Bhairava, cuts off one of these with the tip of the nail of his left thumb. Because he is now guilty of the sin of Brahminicide, Bhairava is condemned to wander, begging for alms and carrying Brahma's skull. 52 An important aspect of this ritual communion with Siva-Kapalin seems to have been the identification of the devotee's begging skull with the skull of Brahma. As their name indicates, this skull bowl was the Kapalika trademark. " The process may be imagined as follows.