Finding lasting Bliss:the recognition sutras of kashmir

[willymonfrete]

https://docero.net/doc/christopher-wall ... k9el66mqnw

[willymonfrete]

the idea is that because all things have causal efficacy,they have Shiva nature,there is nothing 'dead','inert'and non-existant as these are concepts created by ther human kmind that are like the son of a barren woman,it's just a conceptualized use of words that don't correspond to being and becoming(the two being exactely identical)of reality.

as the Vijnana Bhairava tantra says,shiva (consciousness)and shakti(potency,action) are absolutely nondual because the essence and quality of things are the exact same thing,and only can be divided by a false use of words.

consciousness as the shaivites explain is a action or kriya,albeit on the highest level a effortless one,and action is a consciousness,because there can be no agency without a agent,or no deed without a doer,no cause without a effect,no act without a actor and also all vice versa,but when you really analyze it from a true perspective they are the same exact thing.
like water and it's wetness or fire and it's heat or bringing this to it's logical conclusion,the seer and the seen.the dualistic mind conceptualizes this into polarizations,but all 'apparent'polarizations are the same thing and coherently complimentary,and as somananda says,if this were not so the world would be chaotic(which is also a nonconcept)and interaction would be impossible,but in quotidian experience we actually see a perfect balance and harmony.

because all things have the exact same quality or attributtes on a true level,they have the same essence too because it's the exact same thing,and thus there is only one being or essence,in a absolute and full sense.

the nature of reality is also one in ontology or attribute,we divide good attributes into different things with words and a false conception,but all good qualities are one and the same exact thing.and only good exists,as the sanskrit saying all things are a blessing or auspiciousness.

the self-concealing power of the absolute(Maya) fools us as a joyful play to believe in bad things,or 'evil'but this is a false conception,and all things are bliss,or action or consciousness,all these things being the same thing as was explained before.

nothing can go wrong ,and everything has a reason,that leads to the ultimate bliss inherent to your nature.

Kashmir Shaivism is a life and joy affirming philosophy,and coheres with my peyot and mushroom experiences.

I would recommend to read the treatise,by logging in with your google or facebook,because it is a really good exposition of said work.

I also recommend the Spanda Karika,which is a fundemental work of kashmir shaivism,as it uses logical arguments,being a commentary on the shiva sutras revealed to vasugupta by Shiva himself.

Based on his writings it is supposed Somananda attained the highest spiritual realization. From such a position of deep understanding and insight he compiled his texts based on logic. He had minute attention for detail and a great capacity to express in clear terms even the most difficult points.[15] When debating opposing views, he makes an effort to understand exactly what they are and present them in his work, then refute them by subtle logic.[16]

Somananda was a householder and his system is to be applied by people in the midst of everyday life. He rejected practices which required reclusion and leaving behind of society.[17]

Somananda is mainly remembered as the first perceptor of the Pratyabhijna school.[18] He defined the theoretical aspects of Pratyabhijna in his main work Sivadristi. His son, Utpaladeva refined and developed it, leaving the task of bringing it to completion and integrating it with the other schools of Kashmir Shaivism to the great master Abhinavagupta.[19]

His philosophy is both idealistic-monism and theistic.[16] In essence, he states that Everything is Shiva.[20][21] Besides being "all-things", Shiva is also cit-ananda - consciousness and bliss. He is in possession of an absolutely free will, Svatantrya, with which he creates the manifestation without the use of any external instruments or materials. He manifests through his powers of knowledge and action.[22]

The notion of Svatantrya is central to Somananda's philosophy. The free-will of Shiva is manifested as energy, called Shakti, which emanates from Shiva himself and is the stuff from which the world is created, thus, being ontologically anterior to the world, it is beyond any obstacles.[23] When Shakti begins the process of manifestation it subdivides into a number of ontological categories or substances called tattvas, 36 in number. Thus, the world is considered real (not illusory, as in other monistic idealistic spiritual schools).

The written work of Somananda contains more than philosophical system building. It also contains an account of the rival schools of philosophy and a series of refutations based on logic. For example, Somananda disagrees with the gross realism of the Nyaya-Vaisesika system, the subtle realism of Samkhya, and the idealism of Vedanta, or that of Vijnanavada of Buddhism.[21] In his view, the universe is an appearance, but not of Maya (illusion) but of the free will of Shiva. In reality the universe is Shiva himself.[21] Instead of postulating a principle of beginning-less ignorance avidya like Advaita Vedanta, he points out that it is though the free-will of Shiva, Svatantriya, that ignorance appears. Ignorance is not an ontological reality but an epistemological phenomenon.[16][24]

Works
Somananda was the author of the first philosophical treatise on monistic Saivism, Sivadristi,[3][5] a work in seven chapters. It starts by describing the eternal nature of Shiva[25] and the creation of the universe. The author exposes his theory of non-differentiation, unity of subject and object, everything being of the nature of consciousness, cid-rupa.[26] A large portion of the book is dedicated to the exposition, analysis and critique of the Vivarta theory of the grammarians, the Shakta approach to the ultimate reality, the Vijnanavadin nuanced differences with respect to the principle of monism, the Advaita Vedanta concept of ignorance and the fundamental principles of all the other major spiritual schools of the time.[15] In the end Somananda describes the history of Kashmiri Shaivism and of his own family.[25] Other texts by Somananda include a commentary on his own Sivadristi and on Paratrimsika Vivarana.[27]

https://hareesh.org/spandakarika-blog-posts

this is a prelimenary into spanda karika.
https://hareesh.org/blog/2022/6/7/vijna ... of-reality
https://hareesh.org/blog/2022/5/30/vbt- ... -verse-one
https://hareesh.org/blog/2022/7/14/vija ... ra-verse-4

here is a article on the vijnanabhairava which was revealed to I believe vasugupta.the tantras of kashmir shaivism are eternal and the eternal sound of the manifestation of the absolute.

if you have any more questions do ask,Spanda(the ultimate reality) has been playing with 'me' and 'forcing' 'me' to think about these things constantly and understand them to the best of my ability,but I am no scholar,Hareesh is,and His works have alot of clear answers that make sense.

https://www.lakshmanjooacademy.org/

http://www.shaivism.net/articles/11.html

are also works I recommend this philosophy's epistemology and syllogism is true and logical,and it is self-coherent as a philosophy.

the concept of 'creation'or manifestation more accurately,from 'other'is a redundant concept,since otherwise smoke would com from water,rice would come from light,anything would come from anything.

creation from absolute emptiness(Shunyavada) as a ground as the spanda karika says is also redundant,as emptiness is a redundant concept,reality is fullness,and nothing comes from nothing(a redundant concept too).

those buddhists basically assert reality is like the son of a barren woman,which means they're really foolish.

there is no contigency or dependance,absolute self-autonomy is the true reality(svatantrya) ,since being and existance are one and the same thing,and to be 'contigent'(a non-concept)means for the two to be seperated,which is not coherent,and thus the abrahamic and shaivite dualistic theists are wrong.and dualism is wrong too,since two conceptions whihc sare the same thing cannot be seperated except by a false use of words.

this false imposition upon the reality of absolute sameness between all concepts of being,is what the buddhi or 'maya mind'does to create it's false conception of 'opposites'and duality.

but duality doesn't logically exist.

this is the result of Maya shakti concealing and veiling or contracting these people's minds.
also the mind with thoughts are not what we mean by consciousness,the mind,ego and intellect are part of Maya shakti,but this can be more understood by studying the 36 Tattvas series on lakshmanjooacademy,I won't explain it here.

'cause'and 'effect'or are the same thing,creation from other and destruction into nothingness don't logically exist,as there is only manifestation and unmanifestation of the same thing.

there is no 'creator'in it's true sense of seperation between deed and doer or cause and effect,satkaryavada is a ultimate truth,not asatkaryavada as the christians think is.I think that God or Ishvara tattva is a aspect of reality,but not the ultimate aspect.

theistic dualism is a incoherent concept.but the foolish mind believes in it.

if something could come from' other',or ex-nihilo we would see innate heat come from water,or wetness come from fire(wetness and water and heat and fire are self-same ).or things just popping up anywhere.

but reality on a abstract and actual level is only self-coherent.and thus one and the same thing,and thus completely complimentary between false 'polarities'attributed to things,which are exactely self-same.

there would be no quotidian experience as we have it,there would be chaos(a non-concept too,reality is absolutely harmonious)

being and existance are the exact same thing,yet for contigency to exist,then these two must not be identical in a given thing,which is absurd.

if being and existance could,be seperated as a possibility,it's contradicting opposite would be a impossibility,as reality is self-coherent,and thus there would be no 'God'ajnd ultimately nothing,and God would be a created contigent being(creation doesn't exist,only manifestation and dissolution into a unmanifested state).

if creation anew from 'other'or creation existed in the sense understood by the foolish everyday person,then there would be no continuity between your own being of yourself.one moment you would be john and the other moment you would be jack,and you would not recollect anything.

since creation from other is impossible,because if it were possible then it's opposing aspect would be impossible,there is only self-manifestation of the same thing,the one thing.

then your 'God'would be infinite new gods every moment,and thus he would not be being and existance,or have it,he would not coherently self-exist,and he would not exist,since creation from other is a nonconcept,only manifestation of self.

if i were a coherent possibility,it would be the reality of all things,since it's opposite contradicting aspect would be impossible or incoherent,and thus there would be no God that isn't created from other or ultimately nothing,but this is a redundant condcept too.

which proves we are not created ex-nihilo by a dualistic God.

for the enlightened individual,'impurity'doesn't exist,and all things are auspicious or shiva.

this philosophy is self-coherent,which is why it is true.

reality is coherent,and coherency is reality.

the christianity isn't which is why it is false.

and the christian Reptilian God is false,and your bible is false,and you are deluded by this thoughtform into fearing AND BELIEVING AND BEING A SLAVE TO HIM.

I don't fear anything,nor am I a slave,I have absolute self-autonomy and free will and this is the only coherent reality that can be.

all coherent concepts,all realities are actually one single ontological reality and coherent concept.

absolute non-dualism is the truth.

it is the reality or being of the one thing,all these things being the exact same.