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Continue (trishalabija mashalam), symbol and Parama , representing the triadic energies of the supreme Para, Para-apara and Apara Sakti. Part of a series onShaivism DeitiesParamashiva(Supreme being) Shiva Murugan Sastha Shiva forms Others Scriptures and texts (Svetasvatara) Agamas and Shivasutras Vachanas Three Components Pati Pashu Pasam Three bondages 36 Practices Panchakshara Bilva - -Linga- Schools Adi Margam Pashupata Margam Saiddhantika Siddhantism Non - Saiddhantika Shaivism Vama Dakshina : Trika-Yamala- -Netra Others Inchegeri / Siddharism Sroutaism Indonesian Scholars Utpaladeva Nirartha Sharana Srikantha Appayya Related Tantrism Shiva vte Part of a series onShaktism Deities Adi (Supreme) Shiva-Shakti Parvati Durga Kali Lalita Scriptures and texts Tantras Vedas Shakta Upanishads Devi Bhagavatam Devi Mahatmyam Lalita Saundarya Lahari Abhirami Anthadhi Schools margam Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata Scientists Krishnananda Agamawagisha Abhirami Bhattar practices yoga Yantra Festivals and temples Durga Lakshmi Puja Puja Saraswati Puj more precisely, Trika Shaivism refers to the non-dual tradition of the ziva-Sakta Tantra, which originated sometime after 850 AD. The defining features of The Trika tradition are its idealistic and monistic philosophical system Pratyabhija (Recognition), founded by Utpaladeva (c. 925-975 AD) and Abhinavagupta (about 975-1025 AD), as well as the central role of the three , Parapara and Apara. While Trina draws on numerous texts by zaiva, such as Shayva Agamas and Zaiva and Sakta Tantras, its main biblical authorities are Melinavidjayotar Tantra, Siddhayogeshvarimata, and Anamaka Tantra. His main exegetical works are works by Abhinawagupta, such as , Melinakawartka and Tantarasara, which are formally exegesis Tantra though they also rely heavily on the Cali-based Kram subcategory of Kulamanga. Another important text of this tradition is Vijena-bhairava-tantra, which focuses on the presentation of numerous yogic practices. The Kashmiri Haiwism claimed to have replaced Shayva , a dual tradition that scholars consider to be normative tantric schevism. Shayva Siddkhant's goal of becoming an ontologically distinct Shiva (through shiva's grace) was replaced by the recognition of himself as Shiva, who in Kashmiri moism of Shaivism is the entire universe. The history of Shiva and Parvati (which is related to Shakti), Kashmir, the 10th or 11th century. Shiva and Spandakarika, dating from about 850-900 AD, Shiva Sutras and Spandakarika were the first attempt from the Octa region of zaiva to present non-dual and gnostic in opposition to Shayva Siddakhta's dual exegezing. Shiva appeared before Vasugupta in a dream, according to tradition. Spandakarika was either written by Vasugupta or by his student Bhatta Callat. , the first theologian of the Monist Shaivism, was Utpaldeva's teacher, who was a great teacher of Abhinawagupta, who in turn was Xemaraji's teacher. Abhinawagupta Tantraloc, Melinakavartica and Tantarasara of The Kashmiri Abhinavagupta (975-1025 AD) are formally exegesis on Tantra, although they also relied heavily on the Kalia Krama tradition of Kulama. Jayaratha (1150-1200 AD) wrote a commentary on Tantraloc. The revival of the 20th century was neither major writers nor publications after the . In the 20th century, Swami Lakshman Ju, a Kashmiri Hindu, helped revive both the scientific and yogic streams of Kashmiri Shaivism. His contribution is enormous. It inspired a generation of scholars who made the Kashmiri Haiwizm a legitimate field of inquiry at the academy. Rameshwar Ja, a disciple of Lakshman Ju, is often credited with establishing the roots of Kashmiri Shaivism in the learned community of . Rameshwar Ja with his creativity, familiarity with ancient texts and personal experience provided access to the concepts of non-dual Kashmiri Shayvism. His writings of verses were published as books by Purnt Pratyabhijna and Samit Swatantram. Swami Muktananda, although not part of the direct line of Kashmiri Shaivism, felt close to the teachings, confirmed by his own direct experience. He called on Motilal Banarsides to publish translations of Jaidev Singh's translations of Shiva Sutra, Pratyabhijnahraam, Spanda Karikase and Vainana Bhairawa, which Singh studied in detail with Lakshman Ju. He also introduced the Kashmiri Haivism to a wide audience meditating through his writings and lectures on the subject. Vijnana Bhairava Tantra, the head of Rudrayamala Tantra, was introduced to the West by , a student of Lakshman Ju, incorporating an English translation into his book of flesh, zen Bones. In the role as the discourse between the Shiva and his wife Devi or Shakti, he presents 112 techniques or methods of centering (dharana). The practice of The Preconditions of Tantric (Dix) is necessary for the implementation of the tantric practices of Trike Saivism. Since this is a tantric tradition, a prerequisite for the practice of yoga trike is tantric initiation or dix. Melinavidjayotar Tantra, the main source of tradition, states: Without dedication there is no qualification for saiva yoga. Although the Kashmiri Haiwizm was domesticated in the tradition of homeowners, he recommended the secret execution of Kaula's practice in accordance with its tantric heritage. This had to be done in the privacy of the public, which allowed to preserve the appearance of the typical homeowner. Melinavidjayottara Tantra lays out several basic preconditions for practicing yoga: a who has mastered his posture, controlled vital energy, conquered feelings, conquered sleep, overcame anger and excitement, and, free from deception, must do yoga in a quiet, pleasant cave or earth hut, free from all obstacles. Six laxs-schists statue of Shiva Mahadev, Northern , Kashmir, 8th century, Cleveland Art Museum. Numerous texts, such as Melinavidjayottara Tantra, also present six species of purpose or targets (laks) of yogic practice, mainly Contemplation of voidness (Vioman), which grants all perfection and liberation. The contemplation of the body (vigraha), which grants the compulsion of deities like Wisnu or Rudra Contemplation drop (bindu), which grants sovereignty over the yogins Contemplation of the phoneme (), which grants perfection the of the Contemplation of the World (bhuvana), which grants the regency of the world Tohold resonance (dhvani), which leads to isolation and liberation. Each of the goals is given a certain practice. For example, in Tantra, Melinavidjayottir, narrowing the Void is said to be achieved by moving the mind and vital energy (through the mantric resonance) through two groups of three voids along the central channel (which also correlate with a system of six ), reaching the area above the head. Different scriptures present different lists of voids and their location in the body. The practice of resonance deals with different sounds, and how a yogi should focus on a particular sound and its resonance in the central channel. As for mantras, the various tantras of Saiva and the texts teach different mantras and bija (seed) These mantras are usually inned (uccara) in different positions in the body along the central canal (e.g. in the heart, throat, forehead, etc.). Tiksottara tantra, for example, teaches intonation haṃsá, starting with the heart area. Some texts teach linear ascent through the heart, throat, sky and forehead, culminating in the transcendence of sound experience as the resonance limit in the skull is punctured. Other texts have human-energy to follow breathing through the nose outside the body. Since Trika Saivism is a synthesis of different traditions, its lyrics, such as Tantra Melinavidjayottiottiotar, feature four different types of Saiv yoga. According to Somadev Vasudev: Two of them were assimilated from Tantra Siddhanta, conquering levels of reality (tattvajaya), which has been transformed into a radically new type of yoga, based on fifteen levels of the upperceptual process, and, no2.) Yoga of six ankyllars (ṣaḍaṅgayoga), which is taken on only with minor variations. The third is 3. Kaula Yoga with its four-dive system (pindasta, padast, rupasta and rupatita) and as the fourth can be considered three types of possession (aves) taught in Trika (anawa, sakta and sambhava), which are innovatively represented as three meta-categories under which you can ventilate all yoga exercises. The conquest of the in the texts of Tricka, as well as other Saiwa schools, is common to formulate the process of yogic conquest of realities (tattvas) as a series of Dharah. Dharas (introspections) are complex sequences of meditative practices that focus on a series of contemplations of the hierarchy of upperceptive states designed to bring it closer to the level of higher perception, Shiva. This hierarchy of and visualizations is based on the Scheme of 36 tattvas. According to Somadev Vasudev, the procedure can be described as this: the yogi begins by draining the mind from external stimuli, and then fixes it on tattva (e.g. earth, water, etc.) with ever-deepening absorption. He achieves an internalized vision of reality and compares it to his authoritative, biblical knowledge of the highest level. With the help of tarka (reasoning), an ontological value judgment, he distinguishes that he is different from Siwa and thus transcends it. Ascension yoga inevitably leads him to reality, which is The Siwa at the zenith of all paths. One example of meditation on the Tattva (intellect) from Tantra Melinavidjayotar is the following: Contemplating in the heart of lotus with the color of the rising sun, with eight petals containing eight bhav , etc., and pericar, the intelligence of yoga becomes stable a month. Within six years he became a Sruti (Sacred Scripture) connoisseur. Within three years, he himself became the author of the scriptures. Reflecting on his own physical form there (in the heart), he perceives the principle of intelligence. Yoga with six ancillars (ṣaḍaṅgayoga) Trika yoga usually uses a system of six limb or ancillaries (aṅgas), which are considered to be auxiliary to the principle of conquest of tattvas. This system was adopted from the dualistic Saiwa Siddhaanta, as well as in the scriptures of Picaratra, such as Jayahyasamhita. According to Somadev , in Trika ṣaḍaṅgayoga should be understood as a set of useful or even irreplaceable yogic techniques that allow a promising yogi to achieve the necessary couolation or identification (tanmayata, lit. These six subsidiaries, as outlined by Tantra Melinuiyottiottiottirora, include various forms of inhalation, exhalation, , and correct posture (), defined as lotus or some other sedentary posture. The practice of udgata (eruption) is also taught, which is a process by which the air is stored to move or run up from the navel area, so that it strikes the head. Dharan (fixing or concentration). Four teach: Fire, Water, Sovereign (defined as Bindu and Nada) and Nectar (fixation on the lunar disk above the skull, which falls divine nectar into the central channel, filling the body). Tarka (court or reasoning) defined as figuring out what should be cultivated and what should be rejected. Dhyana (meditation), defined as the careful contemplation of Siva or a purposeful stream of awareness aimed at the tried and thus accepted reality. , a deep absorption that arises from a long (text reads 48 minutes) and a firmly established meditation in which a yogi becomes as if it does not exist. It reaches a state in which it becomes as if dead, from which even intense sounds and other such sensory data cannot wake him up. , full of mind care In Tantra (chapter 17), they are seen as six progressive steps leading to full identification with the object of meditation. It is important to note that the various tantras of Saiva outline different forms of the six anchors, and there is no consensus on their order, their definition or even their subdivisions among the different tantras. Yogic Suicide Practice utkranti, also called yogic suicide, is also taught in non-binary Saiva Tantra as Melinavidjayotar Tantra, who uses vital energy rising through the central channel to end his life and embark on an alliance with Siwa. The text says that this abandonment of the body can be done at the end of his life, after the person has mastered all that one intended to achieve. Four upayas To achieve mox, or spiritual practice is necessary. Kashmiri Haiwizm describes four main methods (up'ya-s): 47 (savopaya), the body method, whopaya, the method of mind, mbhavopaya, the method of Consciousness, the antupaya - the problemless method. The peroya - the cleansing of the body While most other paths are observed, offering incense and external objects to the deity, this path takes on the suggestion of breathing. The individual controls his heart and pulse by reducing it significantly. The final step is to renounce the consumption of food and water. As a result, it connects the state of the higher in the form of Shiva, which leads to the cleansing of the body and the generation of the oja. Philosophy Sri Yantra chart with ten . The triangles represent Shiva and Shakti, the snake represents Spanda and Kundalini. The influence and basic expressions of The Philosophy of Trica Shayvism is called Pratyabidze (Recognition) and is mainly a non-dual idealistic and monistic themeism. It is influenced by the works of the Sai Monist Vasugupta (about 800-850 AD) and numerous scriptures of zaiva, such as Agamas and Zaiva-Sakta Tantaras. 900-950 AD), Utpaladeva (about 925-975 AD), Abhinavagupta (about 975-1025 AD) and his pupil Kchemaria (c. 1000-1050). According to Christopher Wallis, the philosophy of Trika Shaivism also took most of the school's ontological apparatus Sāṅkhya, for example, its system of 25 tattvas, expanding and rethinking it for its own 36 tattvas system. Another important source for Tricky is The idealistic and dualistic themeism of Shayva Siddhanta. The Saiwas were also influenced by the work of the Buddhist philosophers Vijanawada and Pramanawada, especially the , who were also accepted as the main enemy without being a saiva, and whose doctrines were sometimes absorbed by the Pratyabhija system. The metaphysics and of the Philosophy of Recognition, outlined by thinkers such as Utpaladeva, teaches that although the identity of all is one with God (Iswara) or Shiva (which is the only reality, Genesis and absolute consciousness), they have forgotten about it because of Maya or ignorance. However, through knowledge it is possible to recognize the true divine and become a liberated being. Another important element of Tricky's theology is the active and dynamic nature of consciousness, which is described as the spontaneous vibration or pulsation (spanda) of universal consciousness, which is an expression of its freedom (matchmakers) and power (Sacti). Because of this, although this philosophy is idealistic, it confirms the reality of world and everyday life, as a real transformation (parinama), manifestation or appearance of (Abhas) absolute consciousness. Absolute is also explained by the metaphor of light (prakash) and reflexive awareness (vimarche). [55] Part of a series onAdvaita SchoolsClassical Advaita Bhāmatī Vivarana Shaivism/Tantra/Nath Pratyabhijna Nath Inchegeri New movements Neo-Advaita ConceptsClassical Atman Tat Tvam Three Bodies Aham Cause and effect Kashmir Shaivism Pratyabhijna so'ham Practices Guru Meditation Svādhyāya Sravana, , nididhyasana yoga Unfoldment of the middle Self-enquiry Moksha TextsAdvaita Vedanta Principal Upanishads Sutras Shankara Attributed to Shankara Other Gita Yoga Vasistha Yoga Advaita Bodha Deepika Dŗg-Dŗśya- Vedantasara of Sadananda Kashmir Shaivism Shiva Sutras of Vasugupta Neo-Vedanta Works by Vivekananda Inchegeri Sampradaya TeachersClassical Advaita Vedanta Mandana Misra Suresvara Vācaspati Miśra Chandrashekarendra Saraswati of Sharada Peetham Modern Advaita Vedanta Swami Sivananda Swami Chinmayananda Swami Dayananda Shaivism/Tantra/Nath Gorakshanath Matsyendranath Advaita teachers Neo-Advaita Ramakrishna H. W. L. Poonja Andrew Cohen Gin Klein Gangaji Rupert Spiral Other Osho Eckhart Tol Robert Adams Influences Mimams Samhya Sramanic Movement Yoga Hinduism Vedas Upanishads Vedanta Docianonic Buddhism Madhyamika Yogacara Buddha-Nature monasteries and ordersClassclassiada Advaita Vedanta Dashanhri Gaudapadacharya Mathematics Sringeri Charada Peetham Govardhana Pīṭhaṃ Dvorak Pīṭhaṃ Giotirmash Pīṭhaṃ Modern Advaita Vedanta Neo-Vedanta Scholarship Academic Paul Deussen Daniel H. H. Ingalls Paul Deussen Hadzime Nakamura Patrick Olivelle Anantanan and Rambahan Neacademik Category Advaita Vedanta Vishistadvaita V Advaita Shaivism Kashmir Shaivism Inchegeri Sampradaya Nondualism Neo-Advaita teachers Vte Tantric scientist-practitioner Christopher Wallis outlines the metaphysics and theology of the non-binary Shayva Tantra in this way : All that exists, All the and beyond, is one infinite divine Consciousness, free and blissful, which projects in the realm of its consciousness a huge number of clearly differentiated objects and objects: every object of actualization the potential inherent in the Light of Consciousness, and each subject is the same plus the contractual locus of self-awareness. This creation, a divine play, is the result of a natural impulse in consciousness to express the totality of one's self-knowledge in action, the impulse stemming from love. The Unlimited Light of Consciousness contracts in the ultimate embodied loci of awareness from its own . When these finite subjects then identify with the limited and limited knowledge and circumstances that make up this phase of their existence, instead of identifying themselves with the transindividual all-encompassing all-encompassing pulsation of pure awareness, which is their true nature, they experience what they call suffering. To correct this, some feel an inner desire to embark on the path of spiritual gnosis and yogic practice, the purpose of which is to undermine their fallacy and directly reveal in the immediacy of the realization that the divine powers of Consciousness, Bliss, Want, Knowing, and Acting constitute a set of individual experiences as well, thus evoking the recognition that one real identity is that of the highest divinity Whole in every part. This empirical gnosis is repeated and amplified by various means until it becomes the non-concept soil of every moment of experience, and the short-term feeling of self and separation from All is finally destroyed in the glow of incandescent complete expansion into perfect wholeness. Then the perception fully embraces the reality of the universe, enthusiastically dancing in the animation of its perfect divinity. This single higher reality is sometimes referred to as Aham (heart). It is not considered to be the double inner space of the siva, the support of all manifestation, the highest mantra and the identical Sakti. In Kashmiri shivaism, the highest form of Kali is Kalasankarshini, which is nirgun, shapeless and often shows how the flame above Guhya Kali's head is the highest rough form of Kali. In Nepalese Newar art, both the forms and shapeless attributes of Kali are often provided in a single art form, showing the hierarchy of goddesses in their tradition. In it, Guhyakali's image ends with a flame, with Kalasankarshini, the supreme deity in a sequence that consumes time within itself and is seen solely as a flame representing . Theology of the or Triki Cali, circa 9th century, from . The trick synthesis of Abhinawagupta also adopted the doctrines of the Kram School of Shakt Tantra, whose main goddess was Kali. An important element of Tricka Shaivism's theology is the use of several triads (symbolized by the trident) in his theological explanation of Absolute Reality. There are several triads described in tricky thinkers' theology as Abhinavagupta, including: Three Siva (Supreme Transcendent), Sakti (immanent in creation, the connection between macrocosm and microcosm) and Ashnu (limited atom or individual, full image of the finite, microcosm of the macrocosm). Three forces: Ifha (will), Jonah (knowledge) and (action). Any action of any being, including God, depends on these three fundamental energies. Iccha or Will is at the beginning of any action or process. Jnana, by which the action is clearly expressed in the first place in mind before it is put into action. Then comes Kriya, the energy of action. Three entities: Pati (siva), Paa (bondage), pasha () Shakti Triada or Three Goddess: Para (transcendence), Parapara (transcendence and immanence) and Apara Sacti (immanence) Three aspects of knowledge: Pramatri (subject), Praman (modality of knowledge) and Prameya - the famous object Of the Three States of Consciousness: Jagrat (awakening), swapna (dreamy) and sugupti (without sleep) Three-time spiritual path: Ambawaopaya, Whopaya and The Transcendental Triad : pracagna (luminosity), vimarsha (dynamics), Samaras (uniform bliss) Three impurities : zawamala, Maya, karma. Comparisons with Advaita Vedanta Kashmir shaivism and Advaita Vedanta are both non-dual that give primacy to the universal consciousness (Chit or Brahman). In Kashmiri Scheivism, all things are manifestations of this Consciousness, but the phenomenal world (Sakti) is real, exists and has its essence in Consciousness (Chit). According to Mark S. G. Dyczkowski, Kashmiri Trika Shaivism views the three scriptures as its main authority, Melinividjayotar Tantra, Siddhaogeshvarimata and Anamaka-tantra. As a myonistic tantric system, TrockA Shaiwizm is known to draw teachings from shrutis, such as the monistic Bhairava Tantras, Shiva Sutras Vasugupti, and a unique version of Bhagavad Goethe, which has a commentary by Abhinawagupta, known as Gitartha Samgra. The exercises are also taken from Tantrelok Abhinawagupta, prominent among the huge number of smrites used by Kashmiri Shayvism. In general, the entire written tradition of Shaivism can be divided into three fundamental parts: Agama Shvra, Spanda Ostra and Pratyabhiish Ostra. [65] 1. Agama Ostra is those works that are considered a direct revelation from Siwa. These works were first transmitted orally, from master to worthy disciple. These include such important works as Martinividjay Tantra, Swakchanda Tantra, Vijana Bhairawa Tantra, , Magendra Tantra, Rudrayamaala Tantra, Sivasatra and others. There are also numerous comments on these works, zivastra having most of them. [66] 2. Spanda Ostra, whose main work is Spanda Creek from Bhatta Callat, Vasugupta, with her many comments. Of these, two are of great importance: Spanda Sandoha (this commentary speaks only of spand Creek's first verses), and Spanda Nirshay (who is the full text comment). [66] 3. Pratyabhiish Ostra is a work that has mostly metaphysical content. Due to its extremely high spiritual and intellectual level, this part of the written tradition of Shayvism is the least accessible to the uninitiated. Nevertheless, this corpus of scripture refers to the simplest and most direct modality of spiritual awareness. Pratyabhi means recognition and refers to the spontaneous recognition of the divine nature hidden in every person (atman). The most important works in this category are Vara Pratyabhija, the fundamental work of Utpaladev, and Pratyabhiyo Vimarshin, commentary on Ware Pratyabhiya. In fact, it means that the Lord is directly recognized as identical to the heart. Before Utpaladeva, his master Somananda wrote a siva dechi (Vision of Siwa), a devoted poem written on several levels of meaning. Cm. also Lalleshwari Swami Lakshman Ju Igor Kufayev Links - b c d David Peter Lawrence, Kashmiri philosophy Shayva, Internet encyclopedia philosophy - b c d Wallis, Christopher; Tantra Illuminated, Chapter II, History of ziva Tantra and Carl Olson, Many Colors of Hinduism, Rutgers University Press, 2007, page 237 a b Dyczkowski, Mark S. G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilalalars Banidass Publ., 1989, p. 12. B Sanderson, Alexis. 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Vasudeva, Somadeva, Yoga Melinavidjayotar Tantra, Critical Edition, Translation and Notes, page 442. a b Kamalakar Mishra, Kashmiri Haivism, Central Philosophy of Tantrism, page 339-350 - Dyczkowski, Mark S.G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilal Banarsidas Publ., 1989, page 17. Wallis, Christopher D. Philosophy of The Seiva religion in context, field statement for Dr. Robert Goldman and Dyczkowski, Mark S. G. Doctrine of Vibration: Analysis of the Doctrines and Practices of Kashmiri Cheivism, Publ., 1989, p. 19-20. Torella, Raffaele. 1992. Pratyabhija and the logical epistemological school of Buddhism in and speculation in early tantraism: research in honor of Andre Padu. Albany: SANI Press. Dychkowski, Mark S.G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilal Banarsidass Publ., 1989, p. 17-18. Dychkowski, Mark S.G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilal Banarsidass Publ., 1989, p. 24. Dychkowski, Mark S.G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilal Banarsidas Publ., 1989, p. 25. Dychkowski, Mark S.G. Vibration Doctrine: Analysis of the doctrines and practices of Kashmiri Shayvism, Motilal Banarsidas Publ., 1989, p. 26. Christopher Wallis; Tantra Illuminated, Chapter I, 1 Philosophy of the Ndywara Tantra and Para-Trika Vivaranya, Jaideva Singh, page 194 - Para-trail Of Vivarana, Jaideva Singh, page 180 - Para-trika Vivarana, Jaideva Singh, p. 127 - Time and Space in Tantric Arts, Staneshwar Timalsina - Trak Zaizum of Kashmir, Moti Lalit, Pah. 13 - Jaideeva Singh (2008), Pratyabhijahadayam: The Mystery of Self-Understanding, Moltil Banarsides, 2008 p.24-26 - Dychkovskiy 1987, p. 44. Ksemaraja, . Jaydev Singh, Spanda Karikas: Divine Creative Pulsation, : Motilal Banarsidas, p.119 - Tria Shaivism Kashmira, Moti Lal Pandit, Pag. IX - b Tria Shaivizm Kashmira, Moti Lal Pandit, pag. X - Tricka Shaivizm Kashmira, Moti Lal Pandit, pag. XI Sources of the Flood, Gavin (1996), Introduction to Hinduism, Cambridge: Cambridge University Press, ISBN 0-521-43878-0 Muller-Ortega, Paul E. (2010), Siva's Triadic Heart: Kaula Tantricyism Abhinawagupta in the non-dual queivism of Kashmir, Suni Press Sanderson, Alexis (2005a), Saivism:Saivism in Casmir, in Jones, Lindsay (ed.), McMillan. Vol.12: Rnying Ma Pa School - Soul, MacMillan Sanderson, Alexis (2005b), Saivism:Trika Saivism, in Jones, Lindsay (ed.), MacMillan Encyclopedia of Religion. Rnying Ma Pa School - Soul, MacMillan Sanderson, Alexis (2005e), Saivism: Krama Saivism, in Jones, Lindsay (ed.), MacMillan Encyclopedia of Religion. Vol.12: School Rnying Ma Pa - Soul, MacMillan Further Reading Basham, A. L. (1989). Sisk, Kenneth (the origin and development of classical Hinduism. ISBN 0-19-507349-5. Dychkowski, Mark S.G. (1987). The Doctrine of Vibration: An analysis of the doctrines and practices of Kashmiri Shayvism. Albany, New York: New York State University Press. ISBN 0-88706-432-9.CS1 maint: ref'harv (link) Lakshmanju, Swami (2003). Kashmiri Haiwizm: The Secret Supreme. 1st Book Library. ISBN 1-58721-505-5. Muller-Ortega, Paul E. (2010). The triadic heart of Siwa: Kaula Abhinawagupta's tantricism in Kashmir's non-dual 2ivism. The solar press. Mishra, Kamalakar (1999). Kashmiri Saivism, Central Philosophy of Tantrism. Sri Publications. ISBN 81-7030-632-9. Shankarananda, Swami (2003). Consciousness is everything, the yoga of Kashmiri Shaivism. Press. ISBN 0-9750995-0-7. Hughes, John. Self-realization in Kashmiri Shaivism. ISBN 0-7914-2179-1. Toshkani, (Proceedings edited) SS (2002). Lal Di ed: Great Kashmiri Holy Poet, Proceedings of the National Seminar held by the Kashmiri Society for Education, Culture and Science, November 12, 2000. B-36 Pamposh Enclave, New Delhi-110048: APH Publishing Corporation. ISBN 81-7648-381-8.CS1 maint: location (link) Muktananda, Swami (2000). Game of Consciousness - Spiritual Autobiography. SYDA Foundation. ISBN 0-911307-81-8. Muktananda, Swami (1980). Siddhas' secret. SYDA Foundation. ISBN 81-86693-07-6. Durgananda, Swami; Brooks; et al. (1997). Meditation revolution. Agam Press. ISBN 0-9654096-1-9. Singh, Jaideva (2000). Siva Sotras is a yoga of the highest identity. Delhi: Moltilla Banarsides. ISBN 81-208-0406-6. Singh, Jaydeva (2005). Spanda-Karikas - Divine creative pulsation. Delhi: Moltilla Banarsides. ISBN 81-208-0821-5. Singh, Jaideva (2008). Pratyabhijahadaam - The Mystery of Self-Reveal. Delhi: Moltilla Banarsides. ISBN 978-81-208-0323-7. External references to the Commons have media related to Kashmiri Shaivism. David Peter Lawrence (2005) Cheiva's Kashmiri Philosophy, Internet Encyclopedia of Philosophy Pijarai L. Raina, Kashmiri Haiwizm v. Vedanta - a summary from the kashmir shaivism the secret supreme. kashmir shaivism pdf. kashmir shaivism books. kashmir shaivism the secret supreme pdf. kashmir shaivism teachers. kashmir shaivism meditation. kashmir shaivism practices. kashmir shaivism course

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