In Kashmiri Shaivism (also known as **Trika Shaivism**), **Shiva** is understood as the ultimate, non-dual reality—the absolute consciousness that pervades and transcends all existence. This school, rooted in the philosophical and tantric traditions of Kashmir, offers a unique perspective on Shiva, emphasizing both transcendence and immanence. Here’s a structured overview:
### 1. **Shiva as Supreme Consciousness (Cit/Chit)**
- Shiva is the foundational **pure consciousness** (*Cit*), the undivided, infinite reality from which all creation arises.
- He is not merely a deity but the very essence of existence, described as *Svātantrya* (absolute freedom), self-luminous and self-sufficient.
- The universe is his playful manifestation (*līlā*), sustained by his dynamic energy (*Shakti*).
### 2. **Shiva-Shakti Non-Duality**
- Shiva is inseparable from **Shakti**, his creative power. While Shiva represents pure potential, Shakti is the active force that actualizes creation.
- Their union symbolizes the interplay of consciousness (male principle) and energy (female principle), forming the basis of all reality. This duality-in-unity is central to Kashmiri Shaivism.
### 3. **Spanda: The Divine Vibration**
- Shiva’s dynamic aspect is called **Spanda**—the primordial pulsation or vibration that underlies all cosmic cycles. It is the rhythmic expansion and contraction of consciousness into form.
- Spanda bridges the absolute (Shiva) and the relative (world), emphasizing that even in manifestation, nothing exists apart from Shiva.
### 4. **36 Tattvas: The Framework of Reality**
- Kashmiri Shaivism outlines **36 tattvas** (principles) of reality, expanding beyond the Samkhya system. The highest tattva is **Shiva**, followed by Shakti and descending levels of manifestation (e.g., mind, matter).
- Creation is not illusory (*māyā* in Advaita Vedanta) but a real expression of Shiva’s freedom. Māyā here is his power to self-limit and project diversity.
### 5. **Pratyabhijñā: Recognition of the Self**
- Liberation (*mokṣa*) is achieved through **self-recognition** (*pratyabhijñā*)—realizing one’s innate identity with Shiva.
- Bondage arises from ignorance (*avidyā*) of this truth. Practices like meditation, mantra, and guru guidance dissolve this illusion, revealing the individual soul (*jīva*) as identical to Shiva.
### 6. **Practical Paths**
- Techniques include **shambhavi mudra** (meditative focus), chanting mantras like *Aham* ("I am"), and contemplative absorption.
- Rituals and tantric practices aim to harness Shakti’s energy to awaken the practitioner to their Shiva-nature.
### 7. **Key Figures and Texts**
- **Abhinavagupta** (10th–11th century CE) synthesized the tradition in works like *Tantrāloka* and *Pratyabhijñāhṛdayam*.
- Foundational texts include the *Shiva Sutras*, *Spanda Kārikās*, and *Vijñāna Bhairava Tantra*.
### 8. **Contrast with Advaita Vedanta**
- Unlike Advaita, which sees the world as illusory (*māyā*), Kashmiri Shaivism affirms the world as Shiva’s vibrant expression.
- It integrates devotion, philosophy, and tantra, stressing direct experience over theoretical knowledge.
In essence, Kashmiri Shaivism presents Shiva as the totality of existence—both the transcendent void and the immanent world. Liberation is not escape from the world but embracing it as a celebration of divine consciousness.
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