Any other fans of the Trika Philosophy out there?...

[Guest guest]

....as in Kashmir Shaivism.

 

To me, it lays out consciousness in the most readily

acceptable/accessible manner I've seen to date.

 

Brian

[Guest guest]

Nisargadatta , " brian_outlier " <lake.001 wrote:

>

> ...as in Kashmir Shaivism.

>

> To me, it lays out consciousness in the most readily

> acceptable/accessible manner I've seen to date.

>

> Brian

 

 

 

 

 

 

if it's readily acceptable or accessible....

 

and 'you' can lay it out in some manner...

 

it's more like some clothes in your closet..

 

that you're going to lay out on the bed for morning.

 

consciousness it ain't.

 

..b b.b.

[Guest guest]

So its like that with you?

 

Always at a distance?

 

Brian

 

Nisargadatta , " .b bobji baba "

<Roberibus111 wrote:

>

> Nisargadatta , " brian_outlier " <lake.001@> wrote:

> >

> > ...as in Kashmir Shaivism.

> >

> > To me, it lays out consciousness in the most readily

> > acceptable/accessible manner I've seen to date.

> >

> > Brian

if it's readily acceptable or accessible....

>

> and 'you' can lay it out in some manner...

>

> it's more like some clothes in your closet..

>

> that you're going to lay out on the bed for morning.

>

> consciousness it ain't.

>

> .b b.b.

>

[Guest guest]

Nisargadatta , " brian_outlier " <lake.001 wrote:

>

> So its like that with you?

>

> Always at a distance?

>

> Brian

 

 

 

 

 

 

quite the opposite.

 

there is no 'it' to deal with.

 

with 'me'/'you' or without 'me'/'you'.

 

do 'you' seriously believe there is a 'you'...

 

that is somehow outside of....

 

or other than 'THAT' which is?

 

and that that is 'it'?

 

and that 'it' is either 'close' or 'distant'

 

how droll.

 

we can easily see that 'it' is still with 'you'.

 

how sad....

 

for no one anywhere.

 

keep the faith my little lost lamb.

 

you will never understand TRUTH.

 

but take heart for the baba is here for 'you'.

 

in the where that is nowhere at anytime or in any way.

 

THAT is the WHICH for which there is no whicher.

 

only the Wise Identify.

 

grasp not... and the Revelation of SELF IS.

 

before all thoughts and domains...

 

before all dominions and realms..

 

both before.. and after... such doltish questions as posed above...

 

THAT IS.

 

ain't them some hard apples to swallow.

 

but... they are delicious..

 

they are out of this world!

 

but as said...

 

you'll never 'get it'.

 

 

..b b.b.

 

 

******************************NNB*************************************

 

 

> Nisargadatta , " .b bobji baba "

> <Roberibus111@> wrote:

> >

> > Nisargadatta , " brian_outlier " <lake.001@>

wrote:

> > >

> > > ...as in Kashmir Shaivism.

> > >

> > > To me, it lays out consciousness in the most readily

> > > acceptable/accessible manner I've seen to date.

> > >

> > > Brian

> >

> >

> >

> >

> >

> >

> > if it's readily acceptable or accessible....

> >

> > and 'you' can lay it out in some manner...

> >

> > it's more like some clothes in your closet..

> >

> > that you're going to lay out on the bed for morning.

> >

> > consciousness it ain't.

> >

> > .b b.b.

> >

>

[Guest guest]

All addressed within Kashmir Saivism.

[Guest guest]

Nisargadatta , " brian_outlier " <lake.001 wrote:

>

> All addressed within Kashmir Saivism.

 

 

 

 

 

addressed to who?

 

out where?

 

why?

 

..b b.b.

[Guest guest]

> ...as in Kashmir Shaivism.

>

 

Kashmir Shaivite Tantra

by Dharmanidhi Saraswati

 

Kashmir was a region that for thousands of years benefited from being

placed squarely on the “Silk Road†of spirituality. With Mongolia to

the north, Tibet to the northeast, Nepal to the southeast, India to

the south, Afghanistan to the west and Tajikistan to the northwest,

Kashmir was sandwiched by the powerhouses of the Himalayan Tantric

tradition.

 

Although Kashmir Shaivite (Shiva) Tantra is one of many Hindu

philosophical systems, it is important to understand that the

philosophy and practice of Tantra is vast and not the sole property of

any one religious flavor.

 

Tantra itself defies labeling. In its essence, Tantra is a very

practical system of self-liberation wherein enjoyment of the world and

spiritual liberation (moksha) are not mutually exclusive. A Tantra

practitioner may consider herself a full renunciate while still living

in the world holding a job and raising a family.

 

In today’s vernacular, the word Tantra will, in the most orthodox

sense, refer to Hindu Tantra or Buddhist Tantra. The ‘neo-Tantricâ€

movement espoused today can be identified by its disproportionate

interest in sex. Though touted as sexual sadhana (spiritual practice)

it falls far short of the mark. This New-Age movement that uses the

word Tantra to describe its weekend workshops promising longer and

better orgasms, increased stamina and ecstasy is a shallow and paltry

imitation of the real tantric tradition.

 

Fortunately for the consumer, it’s easy to pick the wheat from the

chaff. A teacher of traditional Tantra, whether Buddhist or Hindu,

will come from a verifiable Guru-disciple tradition and will have been

given the authority to teach. Sex will not be the primary

pre-occupation of the traditional teacher of Tantra.

 

Kashmir Shaivite Tantra is the central philosophy of Tantra. It

evolved to its present lofty form by receiving a steady flow of ideas

and practices from its mountain neighbors’ tantric traditions. Hindu

Tantra had the most obvious effect on Kashmir Tantra. Kashmiri

Shaivite Tantra uses Sanskrit as its language and the standard ritual

formats and dieties associated with Hinduism and physical Yoga also

forms the foundation of a beginner’s practice.

 

What may not be known to the orthodox Hindu, or what may not be

comfortable to admit, is that the Kashmiri type of Tantra probably

took whatever was useful from the surrounding traditions and created a

synthesis over the last 2000 years, giving birth to a very powerful,

progressive, and all-encompassing system of spiritual philosophy and

practice.

 

An examination of the Bon philosophy and practice of Tibet (pre-dating

Buddhism in Tibet) shows it to be very similar in concepts and yogas.

One need merely change the names of the concepts, practices and

deities and it would become difficult to distinguish it from Kashmiri

Tantra. Vajrayana or Tibetan Buddhist Tantra, though originally

brought to Tibet from India, exerted an influence on Kashmir Tantra

some time later.

 

The traditions of Tajik, Afghan, and Mongolia, northwest of Kashmir,

have yet to be fully explored by western yogins. These paths are very

powerful and emphasize the higher yogas in which the practitioner

becomes a master of progressive sets of kriyas or energy practices. It

is easy to see this influence on the yogins and sages of the Kashmiri

region.

 

This cross-pollination resulting in the world’s ultimate tantric

philosophy and practice is considered an auspicious boon to the true

spiritual seeker - the yogin. She or he is really not concerned with

external religious overtones, only with results that can be gained by

effort applied to the practices. The advanced practitioner is a

chameleon, easily taking on the outer garb of whatever religious

tradition the Tantra has made a home in.

 

All tantric traditions share some common features, some of these are:

 

* Tantra is concerned with demonstrable spiritual liberation. Tantrics

do not give any credence to " salvation†in the life after death.

Tantrics believe that the grace of God (Absolute Consciousness) is

essential to liberation, but the yogin must prepare herself through

self-effort in sadhana. The goal of Tantra is to be a “jivan-mukta†or

living liberated Being. In this way, tantrics take full responsibility

for their illusion of suffering and their liberation, however, when

the liberation comes, the credit always goes to the Grace of God and Guru.

 

 

* Tantrics may use any and/or all means to liberation. To some tantric

sects there is nothing profane or too impure to be God, or to be used

as a vehicle to self-liberation. This is why many tantric

practitioners may go unnoticed in society. They may hold a steady job,

raise a family, be involved in the community, or even sports. To a

tantric, any and all arenas of life are fair game as tools to liberation.

 

 

* Tantrism eschews any social hierarchies or caste structures. This is

one of the reasons Tantra is looked down upon by the high caste people

of India, it threatens their control of the people and the society.

Orthodox Brahmins may point the finger at tantrism, saying it is

responsible for the degradation of Hindu society. It is far more

accurate to say that the modern emphasis on renouncing the world as

illusion espoused by Yoga-Vedantins did more to undermine Hindu

society and the four classical stages of Vedic life. Tantra, which

comes from Veda, and is totally in alignment with Veda, is one hundred

percent compatible with life in society.

 

 

* Tantrics view and experience the world itself as divine Shakti! To a

tantric, Shakti is the dynamic aspect of God, not an illusion to be

rejected.

 

<snippedoo>

 

 

 

> To me, it lays out consciousness in the most readily

> acceptable/accessible manner I've seen to date.

>

> Brian

>