THE WORLD ACCORDING TO BHAIRAVA-KALI-DHARMA The non-dual Tantrism of Bhairava and Kali operates a well-developed system of multidimensional symbols and related psychic techniques, the knowledge of which is transmitted through spiritual mentorship. This approach allows to go beyond the subjectivity of the individual sporadic mystical experiences, and gives the possibility of describing them and passing them on at least partially. The method of our research is a comprehensive study and analysis of philosophical texts of this and other traditions, an independent study of our own consciousness and the world around by means of logical reasoning and direct experience obtained through the senses, meditation, and intuitive insights. The instrument of our research is the consciousness and the direct experience which is, in turn, examined and understood. That is, the consciousness is at the same time the object of the research, the research instrument, and the researcher. The psycho-technical aspect of the Shakta Upaya practice is the active contemplation of the higher Self, using the creative abilities of the practitioner's mind, which becomes gradually identi�ied with the deeper essence of the existential meanings of the sacred symbols presented in the form of speci�ic mantras. The purpose of this practice is as follows: using the cognitive and the creative powers of the mind operating under the in�luence of its own mental constructs, to disidentify with them and to form 'pure perception' based on a positive comprehension of the source of any perception. Philosophical re�lection on the concept of "the Absolute" clearly demonstrates that the Absolute, in virtue of its absoluteness, which by de�inition involves being beyond any conditions and limits, intrinsically transcends conceptual de�initions, and its description cannot be reduced either to a single symbol or any symbolic system. However, the system of symbolic models of the manifestation of the Absolute consciousness plays quite a signi�icant part in doctrinal texts and the mystical practices described there. Turning to the system of 36 tattvas, which gradually describes the stages of the immanent manifestation of Absolute consciousness, several explanations should be provided. First, the concepts of "stages", "processes" etc. are used here only notionally. Although words such as "creation", "manifestation" and the like suggest a certain process and a certain "distance" between two different states, we apply them only due to the necessity, to the linear nature of the language and the way of thinking that we use. It is always emphasized in traditional texts that any differentiation here is just a logical technique that helps to understand the nature of the described, and should not be understood literally. The proof of this can be found in everyday human activity. For example, physical activity always supposes a certain sequence of actions, while the activity of consciousness (in the form of memories or imagination) does not need it. For example, if we were building a house in the physical world, �irst we would have to build the foundation, then the walls, roof, etc. But if we are building a house in our mind, we can imagine it whole at once. The actions are not consequent here, because mentally we don't lay bricks one after 35 Bhairava-Kali-Dharma The World According to Bhairava-Kali-Dharma another. Second, in this case, the systematization is built on the basic principles level of being of Paramashiva as phenomenal projections of his internal potential underlying the processes and phenomena that form the Universe, working on all energy – his Shakti”. levels of being. These forming principles of the universe are arranged in an The 36 'modes of being', or the 36 modes of self-awareness, are divided into ascending and descending order: from the particular to the general, from the three categories, or three orders: shuddha (the 'pure' tattvas, or the 'pure' order), singular to the collective, from the concrete to the abstract. shuddha-ashuddha (the 'pure-impure' tattvas, or the 'transient' order),ashuddha In this way, the entire phenomenal world appears to be one continuous chain (the 'impure' tattvas, or the 'impure' order). The states of the 'pure' order are where each link is connected to a larger link. Hence logically follows the characterized by the dominant, self-suf�icient 'I-consciousness', the experience of arrangement of the principles that form each 'link' in hierarchical order, where wholeness where the object is not different from the subject. The Shiva- each higher level includes and contains the lower, which is stage by stage consciousness, though it projects the world on 'this' (idam), however realizes that represented in the system of the 36 tattvas. In this chapter, we will consider the 'this' is its own projection, and that's why it is united with it. The mere presence of stages of the immanent manifestation of the Absolute mind expressed in the the object is not unawareness; the object may be the result not of unawareness but system of the 36 tattvas, which are based on a fundamental understanding of the of a conscious self-projection. Unawareness is the sense that the object is different unity of the macro- and the microcosm. Thus, the cosmogonical symbols that from the subject. A further unfolding of the process of 'downward' projection constitute the system of the 36 tattvas are also the symbols that describe the results in that there appear the states of consciousness typical for the 'pure- structure of an individual mind, having a clear and traceable relationship with the impure' order. Here the self-suf�iciency of consciousness, which existed in the four states of mind. previous stages, gradually decreases and brings the consciousness to limitations in The state of wakefulness (jagrat) is characterized by the attention focused on different spheres (maya, the kanchukas). This results in the appearance of the external objects and sensations, such as taste, colour, smell etc. On the subject with a limited perception, dominated by the maya and �ive kanchukas macrocosmic level, the state of vaishvanara corresponds to the world of dense, determining the sphere of its experience. Then follows the 'impure' order of the tangible forms observed in the everyday life. This is the usual state of wakefulness, 'narrowed' self-awareness: there appears Prakriti in the state of equilibrium of the i. e., the perception of external objects as the result of their contact with the sense three gunas, and its subsequent derivatives up to the Prithvi – inanimate matter organs. devoid of consciousness. The state of consciousness when a person is dreaming in their sleep (swapna), the state oftaijasa (lit. '�laming', 'shining') is compared with �ire due to its plasticity and �luidity which is like tongues of �lame. This condition is most vividly THE PURE ORDER experienced during the so-called 'coloured dreams', hallucinations, all kinds of 1– Shiva; altered, trance-like and out-of-body states of consciousness, when the 2– Shakti; consciousness is fully engaged in the contents of its mental toolbox: the mind 3– Sadashiva; (manas), the intellect (buddhi) and the ego (ahamkara), and also the inner 4– Ishvara ; re�lections of the perceptual experience of the senses. Here the objects of 5– Shuddhavidya. perception are creations of the mind itself, the world of dreams being inseparable from them. The macrocosmic correspondence to the state of taijasa is the middle (1-2) Shiva-Shakti-tattva world of subtle forms (antariksha). Though Shiva and Shakti are listed as two among the 36 categories, they are one The unconscious state of dreamless sleep, the state of deep sleep or swoon and the same. They are two only �iguratively; in conceptual description they are (sushupti), where, in the absence of perceived objects, the state corresponding to one reality: the reality of the being of Shiva-Shakti. This is the state of self- them is the experienced state of bliss (ananda). awareness (aham, or 'I am') without any object (ahamidam, or 'I am this'). The The “fourth”, the transcendental state of consciousness (turiya), is beyond all question of the awareness of the world does not rise here since the world does not the previous ones: beyond wakefulness and sleep, deep dreamless sleep and bliss; yet exist in any form. Shakti is the 'I-consciousness' of Shiva, his power to create, it is essentially inde�inable and can be characterized only as “the state of being the the active aspect of One, from which all the subsequent manifestations follow. On witness to everything”. this stage, expressed by the Shiva-Shakti-tattva, the principle ofanuttara (the These four states of consciousness are understood in the microcosmic and the single, the undivided), assuming the position of pramiti (unconditional knowledge, macrocosmic aspects, correlated with the four mantras, the phonetic elements knowledge without subject-object relations), pramata (the subject, the knower), comprising the sacred syllable 'оṃ'. According to O. Yerchenkov, “The cosmological pramana (the process of cognition) and prameya (the object, the knowable), model of the Absolute consciousness is the doctrine of the 36 tattvas common for performs an inner manifestation that is pure awareness. The state of the undivided all the Shaiva Agamas. The ultimate reality of the Absolute consciousness is the knowledge of the universe, the absolute identity of Shiva/Shakti is the essence of source of the immanent manifestation of the world formed by a set of modal the reality (anuttara-chit) in the aspect of knowledge. Here anuttara contains elements – tattvas, which comprise the integrity of the 36 'modes of being' within itself – in the void of the original absolute consciousness and the absolute described in the Agamas, and which are hierarchically emanated from the Light self-identity – all its potential self-manifestations. 36 37 Bhairava-Kali-Dharma The World According to Bhairava-Kali-Dharma Consciousness as such is always de�ined by its ability to be aware, to know.