Kashmir Shaivism

Kashmir Shaivism is a family of Shaiva schools, and its nondualism is defined against the dualist Shaiva Siddhanta that shares the wider tradition with it.

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The cave lies in the valley in which the Kashmir Shaiva tradition took shape, and the connection is one of place rather than of doctrine.

Kashmir Shaiva practice works with the subtle body and the rising energy as an aspect of the recognition of consciousness in itself.

The school teaches that the repetition is already occurring in the breath and needs only to be noticed, which fits a system whose whole account of liberation is recognition rather than acquisition.

The Kashmiri schools read the three prongs as the triad of knower, knowing and known resolving into one point, so the figure carries a doctrine rather than serving as an emblem of allegiance.

Kashmir Shaiva non-dualism holds that desire is not foreign to consciousness but its own energy misrecognised, so the path is recognition rather than eradication.

Kashmir Shaiva non-dualism holds anger, like every passion, as an energy of consciousness misrecognised rather than a foreign intruder to be destroyed.

The philosopher who gave Kashmir Shaivism its most complete systematic synthesis

The recognition doctrine is Kashmir Shaivism's own defining philosophical system, naming the Pratyabhijna school.

The founding aphoristic scripture of the non-dual current of Kashmir Shaivism

Founding text of the Spanda school within Kashmir Shaivism

The central systematic text of Kashmir Shaivism

Non-injury is held in Kashmir Shaivism.

The self is held in Kashmir Shaivism to be identical with Shiva, universal consciousness, and the tradition's non-dualism affirms the world rather than treating it as an appearance to be seen through.

Ignorance in Kashmir Shaivism is the self-forgetting by which consciousness contracts, and it is held to be an act of Shiva's own freedom rather than an accident.

Devotion is held in Kashmir Shaivism and is not opposed to knowledge in it: the tradition's devotional poetry is written by the same people who wrote its philosophy.

The absolute is held in Kashmir Shaivism to be Shiva, consciousness that is also power and never inert, which is the point on which the tradition parts from Advaita over the same non-dualist claim.

Giving is held in Kashmir Shaivism.

Dharma is held in Kashmir Shaivism.

The teaching lineage is central in Kashmir Shaivism, and the tradition's texts are transmitted through named successions of teachers.

Karma is held in Kashmir Shaivism, and the tradition holds recognition to end it at a stroke rather than to work it off.

Kashmir Shaivism holds maya to be a real power of Shiva, one of the sheaths by which consciousness limits itself, and not an illusion that makes the world unreal. This is a rival account of the same term rather than a rejection of it.

Liberation in Kashmir Shaivism is recognition rather than acquisition: nothing is gained, and what ends is the failure to see that the self was always Shiva.

Merit and demerit are held in Kashmir Shaivism.

The indwelling supreme self is held in Kashmir Shaivism.

The witness is held in Kashmir Shaivism, and the tradition insists that it is not merely a witness: consciousness here acts as well as observes.

Collected absorption is held in Kashmir Shaivism, and the tradition is known for holding that it can be entered from ordinary states rather than only from withdrawal.

Transmigration is held in Kashmir Shaivism as belonging to the state of contraction the tradition holds the self to have entered by its own freedom.

Latent impressions are held in Kashmir Shaivism.

Being, consciousness and bliss are held in Kashmir Shaivism, with the tradition adding will, knowledge and action as powers the absolute exercises.

The fourth state is held in Kashmir Shaivism, and the tradition adds a further state beyond it in which the fourth pervades the other three rather than standing apart from them.

The Kashmirian nondual schools and the Shakta traditions share a great deal of apparatus, and Abhinavagupta's Trika is worked out with the Goddess at its centre.

Shri Vidya draws on the Kashmirian nondual philosophy for its theology while keeping its own practice and its own lineage.

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