Universal Consciousness In Kashmiri Shaivism

Universal Consciousness in kashmiri Shaivism

Kashmir Shaivism has penetrated to that depth of living thought where diverse currents of human wisdom unite in a luminous synthesis.

Rabindranath Tagore

In Shaivism in general, Shiva is the name for the absolute or transcendental consciousness. Ordinary consciousness is bound by cognitive categories related to conditioned behavior. By exploring the true spring wells of ordinary consciousness one comes to recognize its universal (Shiva). This brings the further recognition that one is not a slave (pasu) of creation but its master (pati). In other words, an intuition of the true nature of one's consciousness provides a perspective that is liberating.

According to this school the universal consciousness

Next, it is essential to select a process (out of the many defined) for attention. The aspect of consciousness that makes one have a feeling of inclusiveness with this process followed later by a sense of alienation is called Maya . Thus maya permits one, by a process of identification and detachment, to obtain limited knowledge and to be creative. How does consciousness ebb and flow between an identity of self an identity with the processes of the universe? According to Shaivism, a higher category permits comprehension of oneness and separation with equal clarity. Another allows a visualization of the ideal universe. This permits one to move beyond mere comprehension into a will to act. The final two categories deal with pure consciousness by itself and the potential energy that leads to continuing transformation. Pure awareness is not to be understood as similar to everyday awareness of humans but rather as the underlying schema that the laws of nature

Ordinary consciousness is bound by cognitive categories related to conditioned behavior. By exploring the true spring wells of ordinary consciousness one comes to recognize its universal (Shiva). This brings the further recognition that one is not a slave (pasu) of creation but its master (pati). In other words, an intuition of the true nature of one's consciousness provides a perspective that is liberating.

In the spanda system the universal consciousness pulsates or vibrates and this ebb and flow can be experienced by the person who has recognized his true self.

Parama Shiva is the ultimate reality who is the nature of Bliss and all complete in Himself. He is beyond description, beyond time and space. Shiva voluntarily adopts self –veiling. The Shakti is Shiva’s power of manifestation. When there is self – reflection of Shiva, Shakti serving as a mirror, there emerges the ego or the “I” in Shiva.

According to Abhinavagupta, if we want to understand the nature of the Supreme Being we need only to look into our own nature. Jiva, the individual soul, is a smaller version of Shiva, the Supreme Soul, because we, like our maker, are conscious, creative beings. And just as it is our innermost nature to be creative and active, to will and to desire, to know and to enjoy, so it is the nature of Divine Being to freely and consciously manifest the universe through an act of supreme