r/KashmirShaivism

Hi everyone!

My question is about non-human beings, especially animals that seem to experience intense suffering (fear, predation, pain, etc.).

If recognition typically requires a certain degree of self-reflexivity, how is the suffering of such beings ultimately resolved? Is there an understanding that these streams of consciousness eventually take forms where recognition becomes possible, or can grace directly intervene regardless of the form?

More specifically: is it considered possible, within the tradition, that a being in an animal form could attain liberation immediately after death through grace alone? Or is embodiment as a human generally seen as necessary for full recognition? Will every animal jiva eventually become human?

Namaskar.

I have been reading KS related literature, listening, watching videos whenever I get time from work. I also try to stick to a schedule for sitting and meditating at the same time every day. I manage to stick to it most days. I try to watch the movement of my breath whenever I find myself getting carried away by ashuddha vikalpas as I interact with the world during the day. But I still find myself stuck somewhere. Thoughts run amuck when I meditate. I am now trying different meditations from Vijnanabhairava but being spoiled for choice is not helping me to centre. I can tell that my meditative experience is at shallower levels now than it used to be a few months ago.

How was your meditation journey? I would be grateful for any tips, reassurances, or anything else you think might help someone who is frustrated in their journey :)

cultivation of:

unstruck sound, leads to?

unstruck light leads to?

unstruck feeling leads to?

unstruck taste leads to?

unstruck smell leads to?

I suppose most aim for absorption, however simply noticing any of these causes increase in them.

light for instance will given inner vision as clear as your eyesight.

curious as to the replies.

Yes I know this isn't the goal of any tantric practice.

But I'm really curious about this.

Namaskar 🙏🏻

I resonate with Trika darshan a lot! Whatever i have come to know about it makes perfect sense and is also very practical and brings about harmony everywhere.

But since I am very adamant on being sure I am following a correct source, a correct darshan, correct guru...I have some doubts that I wish someone could clear. My friends who follow the vedanta strictly have contributed in my thoughts pattern to think this way. Please help me out!

My doubts/skepticism about Trika Darshan:-

1. how is trika related to Shakta advaita? are the same? which came after which?

2. since we know swami Lakshmanjoo was the last living master and he declared he did not find any competent disciple to carry forward the lineage, how reliable are the current teachings of KS that are re-emerging?

3. atleast in vedantic darshans, the norm is to seek the truth by doing shastrarths. every sampradaya was different and back then shastrarth used to happen to seek the objective truth. but since invasion- we all had to unite by keeping aside our sampradayik differences. now, it's very easy to resonate to any philosophy for that matter by listening/reading a monologue. only after shastrarth can we eventually get closer to the truth, the flaws etc...and sadly nowadays shastrarths are not happening as they did in the past- so basically how do we trust that Trika/KS is compatible with the summary of vedanta??

4. even if I really really wish to get initiated into a shakta lineage having philosophy as/similar to Trika, how do I even get an unbroken lineage? (reason mentioned in question no. 2)

Awaiting a response,

thanks 🙏🏻

Namaste everyone

Im looking for a Yantra and Yantra Sadhana for Sadashiva or any form of Lord shiva in general. Do any of you guys know where I can find a yantra that won't bring me negative affects and doesn't require intense sadhana or iniation. Or if you know of such Yantra and sadhana.

Thanks.

Please help me understand the differences between Paramadvaita and Advaita (in its various forms).

Especially, I want to hone on the question: Are the dual and non-dual aspects of reality ontologically flat (not in a hierarchy)? Therefore we should not emphasize non-duality *to the exclusion* of duality?

What are some of the practical pitfalls here?

Here are some of my notes (please correct anything that's wrong:

For any binary to manifest, a subject must distinguish between them (e.g., "pot" vs. "non-pot"). Paradoxically, this act of differentiation (dvaita) is what unitively holds both concepts together (advaita) within the observer’s awareness. The Single Subject (pramātṛ) is not a mathematical "one" but the functional unity of the knowing subject. This singular, real entity is the only force capable of encompassing multiplicity and temporal sequence without being divided by them.

Non-duality here is a circular unity rather than a flat identity. Like an Ouroboros, the subject and object exist at opposite poles of a circle, connected by a constant, bi-directional movement of consciousness.

So this practice is the visualization of Sanskrit letters into the petals of each chakra.

The thing is I found two versions of this practice, one where Muladhara Chakra is shown with it's petals pointing straight up/down and left/right, and another version where it's petals point in a diagonal way.

I would like to know which one is the correct form.

There's also other differences from both visualizations, one mentions the Ajna Chakra petals are in the forehead, while other points the Ajna Chakra petals right behind the eyes.