View source for Kashmir Shaivism

{{Short description|Nondualist Kashmiri Hindu tradition}}
{{Use dmy dates|date=May 2018}}
[[File:Trident Yantra of Parama Siva.svg|alt=|thumb|232px|The trident (''triśūlābija maṇḍalam'') symbol and yantra of Parama Shiva, representing the triadic energies of the [[Adi Parashakti|supreme goddess]] ''[[Parashakti|Parā]]'', ''Parā-aparā'' and ''Aparā śakti.'']]
{{Saivism}}
{{Saktism}}
{{Advaita}}

'''Kashmir Shaivism''' tradition is a 20th century umbrella-term for a body of [[Sanskrit learning|Sanskrit exegetical]] literature{{efn-la|name="Wallis_2013_exegetical"|{{harvtxt|Wallis|2013}}: "... the second phase, the exegetical writings of the Śaiva Tantrik masters from Kashmīr. It is this body of literature that has been called “Kashmīr Shaivism” since the early 20th century and taught in the West under that name but entirely disassociated from the full context of Śaiva Tantra and its scriptures}} from several [[Nondualism|non-dualist]] [[Shaivism|Shaiva-]][[Shaktism|Shakta]] [[Tantra|tantric]] and [[Monism|monistic]] religious traditions, often used synonymously for the '''Trika'''-school or the "Philosophy of Recognition" (''[[Pratyabhijna|Pratyabhijnad]]'').{{sfn|Dyczkowski|1989|p=17}} These traditions originated in [[Kashmir Valley|Kashmir]] after 850 CE, as an [[Sanskritization|adaptation]] to upper-class Hindu norms of 'wild' tantric [[Kaula (Hinduism)|Kaula]] traditions.{{sfn|Lawrence}}{{sfn|Wallis|2013}} Trika Shaivism later spread beyond Kashmir, particularly flourishing in the states of [[Odisha]] and [[Maharashtra]].{{sfn|Wallis|2013}}{{sfn|Olson|2007|p=237}} 

Defining features of the Trika tradition are its [[Idealism|idealistic]] and [[Monism|monistic]] ''[[pratyabhijna]]'' ("direct knowledge of one's self," "recognition"{{sfn|Singh|1982|p=117}}) philosophical system, propounded by [[Utpaladeva]] (c. 925–975 CE) and [[Abhinavagupta]] (c. 975–1025 CE), and the use of several triades in its philosophy, including the three goddesses [[Parashakti|Parā]], Parāparā, and Aparā.{{sfn|Lawrence}}{{sfn|Wallis|2013}}

While Trika draws from numerous [[Tantras (Hinduism)#Classes of Hindu Tantra|Shaiva]] texts, such as the [[Agama (Hinduism)#Shaiva Agamas|Shaiva Agamas]] and the [[Tantras (Hinduism)#Classes of Hindu Tantra|Shaiva and Shakta Tantras]], its major scriptural authorities are the ''Mālinīvijayottara Tantra'', the ''Siddhayogeśvarīmata'' and the ''Anāmaka-tantra.''{{sfn|Dyczkowski|1989|p=12}} Its main exegetical works are those of [[Abhinavagupta]], such as the ''[[Tantraloka]]'', ''Mālinīślokavārttika'', and ''Tantrasāra'' which are formally an exegesis of the ''Mālinīvijayottara Tantra'', although they also drew heavily on the [[Kali]]-based Krama subcategory of the [[Kaula (Hinduism)|Kulamārga]].{{sfn|Sanderson|2014}} Another important text of this tradition is the ''[[Vijñāna Bhairava Tantra|Vijñāna-bhairava-tantra]],'' which focuses on outlining numerous yogic practices.{{sfn|Muller-Ortega|1989|p=42-43}}

Kashmir Shaivism shares many parallel points of agreement with the lesser-known monistic school of [[Shaiva Siddhanta]] as expressed in the [[Tirumantiram]] of [[Tirumular]].{{sfn|Ganapathy|2004|p=464}} It also shares this branch's disagreements with the dualistic [[Shaiva Siddhanta]] school of [[Meykandar]], which scholars consider to be normative tantric Shaivism.{{sfn|Flood|2006|p=61}} The doctrines of Kashmir Shaivism were very influential on the [[Shri Vidya]] tradition of Shaktism.{{sfn|Flood|1996|p=188}}

==Nomenclature==
''Kashmir Shaivism'' is an umbrella-term for several [[Nondualism|non-dualist]] [[Shaivism|Shaiva-]][[Shaktism|Shakta]] [[Tantra|tantric]] religious traditions that flourished in [[Kashmir]] after 850 CE.{{sfn|Lawrence}}{{sfn|Wallis|2013}} ''Trika Shaivism'' is one of these traditions, named after the use of several triades in its philosophy. Other schools of Shaivism that existed in Kashmir are Kula, Krama, the ''Pratyabhijnad'' philosophy, and the "Doctrine of Vibration" (''spanda'').{{sfn|Dyczkowski|1989|p=17}}

==History==
[[File:Ancient Temple, Naranag, Jammu and Kashmir, India.jpg|thumb|left|{{Circa|8th century CE}} [[Wangath Temple complex|Shaivite Temple complex at Wangath]] in the Himalayas of Kashmir]]
===Origins (9th century CE)===
Kashmir Shaivism originated in [[Kashmir]] after 850 CE, as a domestication of [[Kaula (Hinduism)|Kaula]] tantric movements, [[Sanskritization|adapting]] its views and practices to normative upper-caste Hinduism.{{sfn|Lawrence}}{{sfn|Wallis|2013}} As Lawrence notes, " Radical practices were toned down, concealed under the guise of propriety, or interpreted as metaphors of internal contemplations."{{sfn|Lawrence}}

One result of this domestication-process was the composition, by monistic Saivite Brahmins, of "increasingly systematic manuals of doctrines and practices on the model of Sanskrit scholastic texts (''[[shāstras]]'').{{sfn|Lawrence}} This textual development began with the ''[[Shiva Sutras of Vasugupta]]'' (9th cent. CE) and the ''Spandakārikā'' (9th cent. CE), which are the central texts of the ''Spanda system'', interpreting Shakti as ''spanda'', "cosmic pulsation," the active and creative energy of Shiva.{{sfn|Lawrence}}

The ''Shiva Sutras'' appeared to [[Vasugupta]] in a dream, according to tradition. The ''Spandakārikā'' was either composed by Vasugupta (c. 800-850 CE) or his student [[Bhatta Kallata]] (9th cent. CE).{{sfn|Parmeshwaranand|2004}}{{sfn|Dyczkowski|1989|p=21}} These were a Śākta Śaiva attempt to present a non-dualistic metaphysics and gnostic [[soteriology]], in opposition to the dualistic exegesis of the Meykandar school of [[Shaiva Siddhanta]],{{sfn|Sanderson|2009|p=31-32}} while remaining in agreement with the monistic view expressed in the older and arguably more authoritative [[Tirumantiram]] of [[Tirumular]].{{sfn|Ganapathy|2004|p=464}}

[[File:Kashmir, stele con shiva e parvati, x-xi secolo.jpg|thumb|Shiva and [[Parvati]] (which is associated with [[Shakti]]), Kashmir, 10 or 11th century.]]
===Growth and flowering (900-1200 CE)===
The main theologians of Trika Shaivism are those of the [[Pratyabhijna|Pratyabhijñā]] (Recognition) school of Shaiva non-dual philosophy.

[[Somananda|Somānanda]] (875-925) wrote the ''Śivadr̥ṣṭi'',{{sfn|Torella|2021|p=1-3}} "the first work of full-fledged scholastic philosophy" of the Trika school.{{sfn|Lawrence}} [[Utpaladeva]] (c. 900–950 CE) and [[Abhinavagupta]] (c. 950–1016, a student of one of Utpaladeva's disciples) developed the Pratyabhijñā-system into its mature form.{{sfn|Torella|2021|p=1-3}} Utpaladeva's ''Īśvarapratyabhijñā-kārikā (Verses on the Recognition of the Lord)'' is one of the main works of this tradition, but was overshadowed by the work of Abhinavagupta. Thus, according to Torella,  "Abhinavagupta's ''Īśvarapratyabhijñā-Vimarśinī'' and the ''Īśvarapratyabhijñā-Vivr̥ti-Vimarśinī'' (a commentary on Utpaladeva’s Vivr̥ti on his own ''Īśvarapratyabhijñā-Kārikā'' and Vr̥tti) are generally considered the standard works of the Pratyabhijñā."{{sfn|Torella|2021|p=1-3}} Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."{{sfn|Torella|2021|p=4}}

Abhinavagupta's tantric synthesis was the most influential form of the tantric "Kashmir Shaivism". It brought together elements from the following [[sampradaya]]s (lineages): the Trika, Pratyabhijñā, the Kaula Krama, and Shaiva Siddhantha.{{sfn|Wallis|2013|p=292-306}}

Abhinavagupta wrote numerous other works on Shaiva tantra. His ''[[Tantrāloka]]'', ''Mālinīślokavārttika'', and ''[[Tantrasāra]]'' are mainly based on the [[Trika|''Mālinīvijayottara Tantra'']], although they also drew heavily on the [[Kali]]-based Krama tradition of the [[Kaula (Hinduism)|Kulamārga]].{{sfn|Sanderson|2014}} Abhinavagupta's ''Tantrāloka'' is probably his most important work.{{sfn|Lawrence}} According to Christopher Wallis, "the ''Tantrāloka'' is a monumental explication of Tantrik practice and philosophy in over 5,800 verses. It is encyclopedic in its scope though not organized like an encyclopedia, for instead of just enumerating theories and practices, it brings them all into a coherent framework in which everything has its place and everything makes sense in relation to the whole."{{sfn|Wallis|2013|p=292-306}}<ref>{{Cite web |last=Mason |first=Christine Marie |title=Episode #146 Near Enemies of the Truth: The Spiritual Bypassing Platitudes with Gold at the Center |url=https://rosewoman.com/blogs/rosewoman-podcast/episode-146-near-enemies-of-the-truth-the-spiritual-bypassing-platitudes-with-gold-at-the-center |access-date=10 August 2025 |website=The Rose Woman Podcast}}</ref>

One of Abhinavagupta's students, [[Kṣemarāja|Kshemaraja]], is also an important figure who authored the short ''[[Pratyabhijnahridayam|Pratyabhijñāhṛdayam]]'' (''The Essence of Self-Recognition'').{{sfn|Flood|1996|p=164-167}}{{sfn|Flood|2006|p=66}}

[[Jayaratha]] (1150–1200 CE) wrote a commentary on the ''[[Tantrāloka]]''.{{sfn|Sanderson|2014}}

=== Decline (1200 CE - 20th century)===
After 1200 CE, the institutional basis and support for the Shaiva and Buddhist Tantric tradition mostly disappeared with [[Kashmir|Islamic conquests of the region]] leading to the slow decline and contraction of the tradition, though especially the Kaula-influenced lineages continued to be passed down and practiced by wandering ascetics well into the 18th century, due to their non-institutionalized structure.{{sfn|Wallis|2013|pp=308–319}}

The number of major writers and publications declined after approximately the 14th century, although writers such as Rājānaka Ānanda Kavi, Anantaśaktipāda, Śivopādhyāya, Bhāskarakaṇṭha, Rājānaka Lakṣmīrāma, and Harabhaṭṭa Śāstri continued to produce important commentaries on core Kashmiri Shaiva texts into the early 20th century.<ref>{{Cite book |title=Kashmir Śaiva philosophy |date=2019 |publisher=Motilal Banarsidass Publishers |isbn=978-81-208-4220-5 |editor-last=Potter |editor-first=Karl H. |edition= |series=Encyclopedia of Indian philosophies / general editor: Karl H. Potter |location=Delhi}}</ref>

[[File:Painting of a priest and worshippers at a Shiva temple in Srinagar, Kashmir, circa 1850–1860.jpg|thumb|upright|Painting of a priest and worshippers at a Shiva temple in [[Srinagar]], Kashmir, circa 1850–1860]]
=== 20th-century revival ===
In the 20th century [[Lakshman Joo]], a [[Kashmiri Hindu]], helped revive both the scholarly and yogic streams of Kashmir Shaivism.<ref>Kashmir Shaivism, The Secret Supreme, Revealed by Lakshmanjoo</ref> His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy.<ref>"Foreword", Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii-iv</ref><ref>Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 47-8</ref>

[[Acharya Rameshwar Jha]], is often credited with establishing the roots of Kashmir Shaivism in the learned community of [[Varanasi]]. Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non-dualistic Kashmir Shaivism. His writings of Sanskrit verses have been published as the books ''Purnta Pratyabhijna''<ref name="ReferenceB">Pratyabhijna Press Varanasi, Publishers Arun Krishna Joshi, Vijay Krishna Joshi, Nichi bag Varanasi</ref> and ''Samit Swatantram''.<ref name="ReferenceB"/>

[[Lilian Silburn]] (1908–1993) was a French [[Indologist]] specialising in Kashmir Shaivism, Tantra and [[Buddhism]]. Working together with [[Louis Renou]], she translated from [[Sanskrit]] and published the core scriptures of Kashmir Shaivism, including ''[[Shiva Sutras of Vasugupta]]'', ''[[Vijnana Bhairava Tantra]]'', and others, many being first-ever translations of the recently discovered texts. Silburn, a student of [[Lakshman Joo]], authored ''Kundalini: The Energy of the Depths, A Comprehensive Study Based on the Scriptures of Kasmir Saivism'' (Shaiva Traditions of Kashmir, State University of New York Press, 1988).<!-- ISSN/ISBN, page(s) needed -->

[[Muktananda|Swami Muktananda]], although not belonging to the direct lineage of Kashmir Shaivism, felt an affinity for the teachings, validated by his own direct experience.<ref>Lal Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society. p12</ref><ref>Play of Consciousness – A Spiritual Autobiography, Swami Muktananda, p117</ref> He encouraged [[Motilal Banarsidass]] to publish [[Jaideva Singh]]'s translations of ''Shiva Sutras'', ''Pratyabhijnahrdayam'', ''Spanda Karikas'' and ''Vijnana Bhairava'', all of which Singh studied in-depth with Lakshman Joo.<ref>Swami Durgananda,‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp96-97</ref><ref>Siva Sutras – The Yoga of Supreme Identity, Jaideva Singh p iv</ref> He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject.<ref>Swami Durgananda, ‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp.96-97</ref><ref>Secret of the Siddhas, Swami Muktananda, Chapters 9-37</ref>

The ''[[Vijnana Bhairava Tantra]]'', a chapter from the ''Rudrayamala Tantra'', was introduced to the West by [[Paul Reps]], a student of Lakshman Joo, by including an English translation in his book ''[[Zen Flesh, Zen Bones]]''. Cast as a discourse between the god [[Shiva]] and his consort [[Devi]] or [[Shakti]], it presents 112 meditation methods or centering techniques (''[[dharana]]''s).<ref>Paul Reps, ''Zen Flesh, Zen Bones, A Collection of Zen and Pre-Zen Writings'' ({{ISBN|0-8048-0644-6}})</ref>

The four key Trika mandalas from Abhinavagupta’s ''Tantrāloka,'' previously considered indecipherable, were translated, decoded and illustrated by [[Christian de Vietri]] in his 2024 book titled ''Trika Maṇḍala Prakāśa''.<ref>{{Cite book |last=de Vietri |first=Christian |title=Trika Maṇḍala Prakāśa: Illuminating the mandalas of Abhinavagupta's Tantrāloka |date=2024-10-09 |publisher=The Magnetic Citadel Press |isbn=978-1763555310 |location=Perth, Australia |language=English, Sanskrit}}</ref>

==Philosophy==
[[file:Maker unknown, India - Bhadrakali within the Rising Sun - Google Art Project.jpg|thumb|A painting of goddess [[Kali]] from [[Jammu and Kashmir (union territory)|Jammu and Kashmir]], c. 1660-70, from a [[Tantra|Tantric]] [[Devi]] series attributed to [[Kripal of Nurpur]] (active c. 1660 - c. 1690). [[Philadelphia Museum of Art]]]]

===Influences===
Trika Shaivism is a [[Nonduality|nondual]] [[Idealism|idealistic]] and [[Monism|monistic]] [[theism]],{{sfn|Lawrence}}{{sfn|Dyczkowski|1989|p=17}} influenced by the works of the Saiva monist [[Vasugupta]] (c. 800–850 CE), and numerous [[Shaivism|Śaiva]] scriptures such as the [[Agama (Hinduism)|Agamas]], the [[Shaivism|Śaiva]]-[[Shaktism|Śakta]] [[Tantras (Hinduism)|Tantras]] and [[Kaula (Hinduism)|Kaula]] scriptures. The Trika philosophical system of ''Pratyabhijñā'' is presented in the works of [[Somananda|Somānanda]] (c. 900–950 CE), [[Utpaladeva]] (c. 925–975 CE), [[Abhinavagupta]] (c. 975–1025 CE) and his disciple [[Kṣemarāja]] (c. 1000–1050).{{sfn|Lawrence}}

According to Christopher Wallis, the philosophy of Trika Shaivism also adopted much of the ontological apparatus of [[Samkhya|Sāṅkhya]] school, such as its system of 25 ''tattvas,'' expanding and reinterpreting it for its own system of 36 tattvas.<ref>Wallis, Christopher D. ''The Philosophy of the Śaiva Religion in Context,'' Field Statement for Dr. Robert Goldman</ref> Another important source for Trika is the monistic theism of [[Tirumular]]'s [[Shaiva Siddhanta]]. The Saivas also were influenced by the work of Buddhist [[Yogachara|Vijñānavāda]] and [[Buddhist logico-epistemology|Pramanavada]] philosophers, especially [[Dharmakirti]], who was also taken as a primary non-Saiva opponent and whose doctrines were sometimes absorbed into the ''Pratyabhijñā'' system.<ref>Torella, Raffaele. 1992. "The Pratyabhijñā and the Logical-Epistemological School of Buddhism" in ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux.'' Albany: SUNY Press.</ref>

===Triads (trika)===
[[File:Madhubani Mahavidyas.jpg|thumb|right|[[Sri Yantra]] diagram with the Ten [[Mahavidyas]]. The triangles represent [[Shiva]] and [[Shakti]], the snake represents [[#Anuttara.2C the Supreme|Spanda]] and [[Kundalini]].]]

An important element of Trika Shaivism's theology is the use of several triads (symbolized by the trident) in its description of Absolute and phenomenal reality, hence the name ''trika''. There are several triads described in Trika-works of thinkers like Abhinavagupta including,
* Three realities: Śiva, the Supreme Transcendent), Śakti, the creative force, immanent in creation, the link between the macrocosm and the microcosm, and {{IAST|Aṇu}}, the limited atom or individual, a complete image of the ultimate, the microcosm of the macrocosm.<ref name="ReferenceA 13">The Trika Śaivism of Kashmir, Moti Lal Pandit, pag. 13</ref> In Kashmiri Shaivism, the Goddess Shakti is incorporated in Shiva, the ''shaktiman'' ("possessor") of the creative force of Shakti. The human identity with Shiva is realized through Shakti, "by assuming his mythic agency in emanating and controlling the universe through Shakti."{{sfn|Lawrence}}
*Three powers: ''Icchā'' (will), ''Jñāna'' (knowledge), and ''Kriyā'' (action). Any action of any being, including God, is subject to these three fundamental energies. Iccha or Will is in the beginning of any action or process. Jnana by which the action is clearly expressed first in mind, before it is put into action. Then comes Kriyā, the energy of the action.
* Three entities: ''pati'' ([[Śiva]]), ''pāśa'' (bondage), ''paśu'' ([[soul]])
* [[Shakti]] Triad or Three Goddesses: [[Parashakti|Parā]] (transcendence), Parāparā (transcendence and immanence) and Aparā śakti (immanence)
* Three aspects of knowledge: ''Pramatri'' (the subject), ''Pramana'' (the modalities of knowledge) and ''Prameya'' - the known object
* Three states of consciousness: ''jāgrat'' (waking), ''svapna'' (dreaming) and ''suṣupti'' (dreamless sleep)
* Three-fold spiritual path: ''Śāmbhavopāya'', ''Śāktopāya'' and ''{{IAST|Āṇavopāya}}''
* The transcendental triad: ''prakāśa'' (luminosity), ''[[vimarśa]]'' (dynamics),''sāmarasya'' (homogeneous bliss)
* The three impurities: āṇavamala, māyā, karma

===One consciousness Being unfolds as the multiplicity of the world===
The basic theology of Trika's Recognition school, as summarised by Utpaladeva in ''Īśvarapratyabhijñā-Kārikā'' (Verses on the Recognition of the Lord), is as follows:
{{blockquote|There is only one Great Divinity, and it is the very inner Self of all creatures. It embodies itself as all things, full of unbroken awareness of three kinds: “I”, “this”, and “I am this.”<ref name=":3">Wallis, Christopher (2013). ''Tantra Illuminated'', pp. 283-292.</ref>}}

The school's theology is expressed by [[Kshemaraja]] in his ''Pratyabhijñā-hṛdayam'' (''The Heart of Recognition'') as follows:
{{blockquote|Awareness, free and independent, is the cause of the performance of everything. She unfolds the universe through Her own will and on Her own canvas. It becomes diverse by its division into mutually adapting subjects and objects. The individual conscious being, as a condensation of universal Awareness, embodies the entire universe in a microcosmic form.<ref name=":3" />}}

===Spanda===
Trika theology regards consciousness as active and dynamic, described as the spontaneous vibration or pulsation (''spanda'') of universal consciousness, which is an expression of its freedom (''svātāntrya'') and power (''[[Shakti|Śakti]]'').{{sfn|Dyczkowski|1989|p=24}} Because of this, though this philosophy is [[Idealism|idealist]], it affirms the reality of the world and everyday life, as a real transformation (''parinama''), manifestation or appearance (''ābhāsa'') of the absolute consciousness.{{sfn|Dyczkowski|1989|p=25}} The Absolute is also explained through the metaphor of light (''prakasha'') and reflective awareness (''vimarsha'').{{sfn|Dyczkowski|1989|p=26}}

===Pratyabhijna===
Central to Trika Shaivism is [[Pratyabhijna|''Pratyabhijñā'']], "recognition." Etymologically, ''pratyabhijñā'' is formed from ''prati-''&nbsp;("re-") + ''abhi-''&nbsp;("closely") + *''jñā''&nbsp;("to know"), so the meaning is "direct knowledge of one's self," "recognition."{{sfn|Singh|1982|p=117}}

The central thesis of this philosophy is that everything is a manifestation or unfolding of absolute consciousness, termed ''[[Shiva|Śiva]]'', and it is possible to "re-cognise" this fundamental reality and be freed from limitations, identified with Śiva and immersed in bliss.<ref>The Yoga of Kashmir Shaivism&nbsp;– S.Shankarananda, p. 45</ref> Thus, the slave (''paśu'': the human condition) shakes off the fetters (''[[pāśa]]'') and becomes the master (''pati'': the divine condition).{{sfn|Kapoor|p=254}}

Pratyabhijna, the 'philosophy of recognition', as outlined by thinkers like Utpaladeva, teaches that though the identity of all souls is one with [[God]] ([[Ishvara|Isvara]]) or Shiva (which is the single reality, Being and absolute consciousness), they have forgotten this due to [[Maya (religion)|Maya]] or ignorance. However, through knowledge one can recognize one's authentic divine nature and become a liberated being.{{sfn|Dyczkowski|1989|p=17-18}}

The modern scholar-practitioner of Shaiva Tantra, Christopher Wallis outlines the metaphysics and theology of non-dual Shaiva Tantra thus:
{{blockquote|All that exists, throughout all time and beyond, is one infinite divine Consciousness, free and blissful, which projects within the field of its awareness a vast multiplicity of apparently differentiated subjects and objects: each object an actualization of a timeless potentiality inherent in the Light of Consciousness, and each subject the same plus a contracted locus of self-awareness. This creation, a divine play, is the result of the natural impulse within Consciousness to express the totality of its self-knowledge in action, an impulse arising from love. The unbounded Light of Consciousness contracts into finite embodied loci of awareness out of its own free will. When those finite subjects then identify with the limited and circumscribed cognitions and circumstances that make up this phase of their existence, instead of identifying with the transindividual overarching pulsation of pure Awareness that is their true nature, they experience what they call “suffering.” To rectify this, some feel an inner urge to take up the path of spiritual gnosis and yogic practice, the purpose of which is to undermine their misidentification and directly reveal within the immediacy of awareness the fact that the divine powers of Consciousness, Bliss, Willing, Knowing, and Acting comprise the totality of individual experience as well—thereby triggering a recognition that one’s real identity is that of the highest Divinity, the Whole in every part. This experiential gnosis is repeated and reinforced through various means until it becomes the nonconceptual ground of every moment of experience, and one’s contracted sense of self and separation from the Whole is finally annihilated in the incandescent radiance of the complete expansion into perfect wholeness. Then one’s perception fully encompasses the reality of a universe dancing ecstatically in the animation of its completely perfect divinity.<ref>Wallis, Christopher (2013). ''Tantra Illuminated'', chapter I, 1. The Philosophy of Nondual Śaiva Tantra.</ref>}}

This single supreme reality is also sometimes referred to as ''[[Aham (Kashmir Shaivism)|Aham]]'' (the heart). It is considered to be a non-dual interior space of Śiva, support for the entire manifestation,<ref>{{IAST|Parā-trīśikā Vivaraṇa}}, [[Jaideva Singh]], page 194</ref> supreme mantra<ref>''{{IAST|Parā-trīśikā Vivaraṇa}}'', Jaideva Singh, page 180</ref> and identical to Śakti.<ref>{{IAST|Parā-trīśikā Vivaraṇa}}, Jaideva Singh, page 127</ref> 

===Kali===
[[File:Kali, ca. 9th century, from Andhra Pradesh, Government Museum, Chennai.jpg|thumb|right|[[Kali]], ca. 9th century, from [[Andhra Pradesh]]. The Trika synthesis of Abhinavagupta also adopted the doctrines of the Krama school of Shakta Tantra, whose main goddess was Kali.{{sfn|Wallis|2013}}]]

In Kashmir Shivaism the highest form of [[Kali]] is [[Mahakali|Kalasankarshini]] who is nirguna, formless and is often show as a flame above the head of ''Guhya Kali'' the highest gross form of Kali. In Nepali Newar arts, both form and formless attributes of Kali is often envisioned in a single art form showing the hierarchy of goddesses in their tradition. In it Guhyakali image culminates in flame, with Kalasankarshini, the highest deity in the sequence, who consumes time within herself and is envisioned solely as a flame representing [[Para Brahman]].<ref>[https://archive.org/stream/sthAneshvara-papers/Time_and_Space_in_Tantric_Art_djvu.txt Time and Space In Tantric arts, Sthaneshwar Timalsina]</ref>

===Comparison with Advaita Vedanta===
Kashmir Shaivism and [[Advaita Vedanta]] are both non-dual philosophies that recognize Universal Consciousness (''Chit'' or ''Brahman''), but have different views on the relation between this highest Reality and the phenomenal world.<ref>Jaideva Singh (2008), ''Pratyãbhijñahṛdayam: The Secret of Self-Recognition'', Moltilal Banarsidass, 2008 p.24-26</ref> In Advaita Vedanta, only this consciousness (Brahman) is ultimately Real, whereas the phenomenal world is considered to be ''Maya'', illusion, creating a fundamental ontological problem. In Kashmir Shaivism, all things are a manifestation of this Consciousness,{{sfn|Dyczkowski|1989|p=44}} and the phenomenal world (''Śakti'') is real, existing and having its being in Consciousness (''Chit'').<ref>Ksemaraja, trans. by Jaidev Singh, Spanda Karikas: The Divine Creative Pulsation, Delhi: Motilal Banarsidass, p.119</ref> 

Jaideva Singh lists seven key differences between Advaita and Kashmir Shaivism,<ref>{{Cite book |last=Singh |first=Jaideva |title=Vedanta and Advaita Shaivagama Of Kashmir: A Comparative Study |date=1985 |publisher=[[Ramakrishna Mission Institute of Culture]] |isbn=9788187332930 |pages=44–51}}</ref> where in Kashmir Shaivism, 
# the absolute is active, rather than passive, 
#the world is a real appearance, rather than false (mithyā),
# grace (anugraha) has a soteriological role, 
# the ātman is present in the human body in dynamic form (spaṇda), rather than as a pure witness (sākṣī), 
# the methods include all four upāyas, rather than solely emphasize Śāmbhavopāya, 
# ignorance (avidyā) is uprooted at both intellectual (bauddha) and personal (paurusha) levels, rather than just the intellectual level, and 
# liberation (muktī) is not an isolation from the world (kaivalya) but an integration into world which appears as Shiva.

==Practice==

=== Prerequisites ===
[[File:Bodhinatha-samaya-diksha.JPG|thumb|right|Tantric initiation (''dīkṣa'') is necessary for undertaking the tantric practices of Trika Saivism.]]
Since it is a [[Tantra|Tantric]] tradition, a necessary prerequisite for Trika yogic practice is tantric initiation or [[Diksha|dīkṣa]]. The ''Mālinīvijayottara Tantra,'' a major source for the tradition, states: "Without initiation there is no qualification for Saiva yoga."{{sfn|Vasudeva Somadeva|2004|p=244}}

Although domesticated into a householder tradition, Kashmir Shaivism recommended a ''secret'' performance of Kaula practices in keeping with its tantric heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder.<ref>Flood, Gavin. 2006. The Tantric Body. P.14</ref>

The ''Mālinīvijayottara Tantra'' outlines several major preconditions conferring the authority to practice [[Yoga]]:
<blockquote>The Yogin who has mastered posture [and] the mind, controlled the vital energy, subdued the senses, conquered sleep, overcome anger and agitation and who is free from deceit, should practise Yoga in a quiet, pleasant cave or earthen hut free from all obstructions.{{sfn|Vasudeva Somadeva|2004|p=248}}</blockquote>

=== Six ''laksyas'' ===
[[File:8th century Standing Shiva Mahadeva, Kashmir, India, Clevelandart 1989.369.jpg|thumb|right|Schist statue of Shiva Mahadeva, Northern India, [[Kashmir]], 8th century. [[Cleveland Museum of Art]].]]
Numerous texts, including the Mālinīvijayottara Tantra, outline six "varieties of the goal" or "targets" (laksyas) of yogic practices, mainly:{{sfn|Vasudeva Somadeva|2004|p=256-261}}
* Contemplation of void (''vyoman''), which bestows all Perfections and liberation.
* Contemplation of body (''vigraha''), which bestows the coercion of deities like Visnu or Rudra
* Contemplation of drop (''[[Bindu (symbol)|bindu]]''), which bestows sovereignty over Yogins
* Contemplation of phoneme (''varna''), which bestows the Perfection of [[mantra]]
* Contemplation of world (''bhuvana''), which bestows regency of a world
* Contemplation of resonance (''dhvani''), which leads to isolation and liberation.

Each of the goals is given specific practices. For example, in the ''Mālinīvijayottara Tantra,'' perfecting the Void is said to be reached by moving the mind and vital energy (through the use of mantric resonance) through two groups of three voids located along the [[Susumna|central channel]] (which are also correlated with a system of six [[Chakra|cakras]]), reaching to the region above the head. Different scriptures outline different lists of voids and their location in the body.{{sfn|Vasudeva Somadeva|2004|p=266}} The practice of resonance deals with various sounds, and how the yogin is to focus on a specific sound and its resonance within the central channel.{{sfn|Vasudeva Somadeva|2004|p=279}}

Regarding mantra, different Saiva tantras and texts teach different [[mantra]]s and bija (seed) mantras. These mantras are generally intoned (''uccara'') at different positions in the body along the central channel (such as at the heart, throat, forehead, etc). The ''Diksottara tantra'' for example, teaches the intonation of the ''<nowiki/>'[[Soham (Sanskrit)#Hamsa|haṃsá]]''' mantra, beginning in the heart region.{{sfn|Vasudeva Somadeva|2004|p=284-285}} Some texts teach "a lineal ascent through the heart, the throat, the palate, and the forehead, culminating with the transcendence of sonic experience as the 'Limit of Resonance' [''nadanta''] in the cranium is pierced." Other texts have the mantric energy follow the breath through the nose outside the body.{{sfn|Vasudeva Somadeva|2004|p=286-287}}

=== Yogas ===
Since Trika Saivism is a synthesis of various traditions, its texts, such as the Mālinīvijayottara Tantra, distinguish four different types of Saiva yoga. According to Somadev Vasudeva:
<blockquote>Two of these have been assimilated from the Tantras of the [[Shaiva Siddhanta|Siddhanta]] which has two schools, one monist and the other dualist<ref>[[T.N. Ganapathy|Ganapathy, T.N.]] 2004. ''The Yoga of Tirumular: essays on the Tirumandiram''. P.463</ref><ref>[[T.N. Ganapathy|Ganapathy, T.N.]] 2013. ''The Tirumandiram / by Siddhar Tirumular; English translation and commentary''. P.3457</ref> [1.] the conquest of the reality-levels (''tattvajaya''), which has been transformed into a radically new type of yoga based on the fifteen levels of the apperceptive process, and, [2.] the yoga of six ancillaries (''ṣaḍaṅgayoga''), which is taken over with only minor variations. The third is [3.] Kaula yoga with its system of four immersions (pindastha, padastha, rupastha and rupatita) and as a fourth may be counted [4.] the three types of possession (avesa) taught in the Trika (anava, sakta and sambhava) which are innovatively presented as three meta-categories under which all yogic exercises can be subsumed.{{sfn|Vasudeva Somadeva|2004|p=368-369}}</blockquote>

==== The conquest of the tattvas ====
In Trika texts as well as those of other Saiva schools, it is common to formulate the process of yogic conquest of the realities (tattvas) as a series of Dhāraṇās. Dhāraṇās ("introspections") are "complex sequences of meditative practices" which focus on a series of contemplations on a "hierarchy of apperceptive states designed to bring him ever closer to the level of the highest perceiver, Shiva". This hierarchy of meditations and visualizations is based on the Shaiva schema of the [[Tattva (Shaivism)|36 tattvas]].{{sfn|Vasudeva Somadeva|2004|p=293-294}} According to Somadev Vasudeva, the procedure can be described thus:
<blockquote>The Yogin starts by disengaging the mind from external stimuli and then fixes it upon a tattva [such as earth, water, etc] with ever deepening absorption. He attains an internalised vision of the reality, and compares it with his authoritative, scriptural knowledge of the highest level. By means of tarka [reasoning], an ontological value judgement, he discerns that it is different from Siva and thus transcends it. The Yogin’s ascension inevitably brings him to the reality which is Siva at the zenith of all paths.{{sfn|Vasudeva Somadeva|2004|p=298}}</blockquote>

One example of the meditation on the tattva of [[buddhi]] (intellect) from the ''Mālinīvijayottara Tantra'' is as follows:
<blockquote>Contemplating in the heart a lotus with colour of the rising sun, with eight petals containing the [eight bhavas] of dharma etc., and a pericarp, [the Yogin’s] intellect becomes steady within a month. Within six he becomes a knower of the Sruti (scripture). Within three years he himself becomes an author of scriptures. Contemplating his own [physical] form there (in the heart), he perceives the principle of intellect.{{sfn|Vasudeva Somadeva|2004|p=353}}</blockquote>

==== Yoga with six ancillaries (''ṣaḍaṅgayoga'') ====
Trika yoga generally uses a system of six "limbs" or ancillaries (''aṅgas'') which are seen as subsidiary to the principle conquest of the tattvas. This system was adopted from the [[Shaiva Siddhanta|Saiva Siddhanta]] as well as in [[Pancharatra|Pāñcarātra]] scriptures such as the ''Jayakhyasamhita''. According to Somadeva Vasudeva, in Trika, ''ṣaḍaṅgayoga'' "is to be understood as a collection of helpful or even indispensable yogic techniques which enable the prospective Yogin to achieve the required “coalescence” or “identification” (''tanmayata'', lit. the “consisting-of-that-ness”) with the object of contemplation."<ref name=":9">{{harvnb|Vasudeva Somadeva|2004|pp=367–370}}</ref>

These six subsidiaries as outlined by the ''Mālinīvijayottara Tantra,'' are:{{sfn|Vasudeva Somadeva|2004|p=367-375}}

*[[Pranayama|Prānāyāma]], control of the "breath" or "vital energy" ([[prana]]), includes various forms of inhalation, exhalation, [[kumbhaka]]h, as well as proper posture ([[asana]]), defined as either lotus or some other seated posture. The practice of ''udgatha'' (eruption) is also taught, which is a "process whereby the retained air is propelled or launched upwards from the navel-region so that it strikes the head."{{sfn|Vasudeva Somadeva|2004|p=403}}
*[[Dhāraṇā|Dhāranā]] (fixations or concentrations). Four are taught: Fire, Water, Sovereign (defined as bindu and nada) and Nectar (fixating upon a lunar disc above the cranium which drops divine nectar into the central channel, filling the body).{{sfn|Vasudeva Somadeva|2004|p=417}}
*Tarka (judgment or reasoning), defined as "the ascertainment of what is to be cultivated and what is to be rejected."
*[[Dhyana in Hinduism|Dhyāna]] (meditation), defined as "attentive contemplation on Siva" or "a focused stream of awareness directed towards the judged and thus accepted reality".
*[[Samadhi|Samādhi]], a deep absorption that arises from prolonged (the text states 48 minutes) and "firmly established" meditation, in which the yogin "becomes as though non-existent. He reaches a state where he becomes as though dead, from which even intense sounds and other such [sense data] cannot rouse him."{{sfn|Vasudeva Somadeva|2004|p=433-434}}
*[[Pratyahara|Pratyāhāra]], complete withdrawal of the mind

In the ''Mālinīvijayottara Tantra'' (chapter 17)'','' these are seen as six progressive steps leading to complete identification with the object of meditation.<ref name=":9" /> It is important to note that different Saiva tantras outline different forms of the six ancillaries, and "there is no consensus as to their order, their definition or even their subdivisions" among the different tantras.{{sfn|Vasudeva Somadeva|2004|p=376}}

==== Yogic suicide ====
The practice of ''utkrānti'', also called "yogic suicide", is also taught in nondual Saiva Tantras like the ''Mālinīvijayottara Tantra,'' which uses the vital energy rising through the central channel to end one's life and proceed to union with Siva.{{sfn|Vasudeva Somadeva|2004|p=437}} The text says that this abandonment of the body can be done at the end of one's life, after one has mastered all that one has set out to achieve.{{sfn|Vasudeva Somadeva|2004|p=442}}

=== Four ''upayas'' ===
To attain ''moksha'', ''sādhana'' or spiritual practice is necessary. Trika texts describes four major methods (''upāya''-s) to reach total immersion (samāveśa) into the divine:<ref name="KM339-350">Kamalakar Mishra'', Kashmir Shaivism, The Central Philosophy of Tantrism'', p. 339-350</ref><ref name=":6">Wallis, Christopher (2013). ''Tantra Illuminated'', pp. 346-350.</ref>

# ''āṇavopāya'', the embodied method or individual method, which emphasizes various techniques which make use of the body, breath, centers of the subtle body ([[chakra]]s) and the imagination and focuses on the power of action (kriyā-śakti). This method includes most of the usual methods of classical yoga: meditation ([[Dhyāna in Hinduism|dhyāna]]), [[Pranayama|prāṇāyāma]], visualization, mantras, meditation with seed syllables (varṇa-uccāra), activation of the subtle centers, yogic postures (karaṇa), and meditative ritual performance (pūjā).<ref name=":10">Wallis, Christopher (2013). ''Tantra Illuminated'', pp. 383-409</ref> In the Tantrasāra, Abhinavagupta defines this method as "that which is applied in the spheres of imagination, prāṇa, the body, and external things. There is absolutely no difference among these methods in that the practice of any of them may yield the supreme fruit."<ref name=":10" /> 
# ''śāktopāya'', the empowered method, or the method of the power of consciousness. Wallis writes that this method "focuses on shedding mental constructs that are not in alignment with reality (aśuddha-vikalpas) and the cultivation of wisdom, that is, modes of understanding that are in alignment with reality (śuddha-vikalpas)."<ref name=":7">Wallis, Christopher (2013). ''Tantra Illuminated'', pp. 357-83</ref> This method mainly works with the power of knowing (jñāna-śakti) and emphasizes the use of the power of cognition to purify and refine our mental constructs (vikalpas) and the energy of our thoughts and emotions so as to bring them into full alignment with the truth.<ref name=":7" /> 
# ''śāmbhavopāya'', the method of consciousness. This method is a way of grace which works with the pure will (icchā-śakti) of consciousness. It is a non-conceptual (nirvikalpa) method, which may work with everyday experiences, bija mantras or certain simple techniques to access the divine, such as gazing at the sky, becoming absorbed in a powerful emotion or the practice of "catching hold of the first moment of perception."<ref name=":8">Wallis, Christopher (2013). ''Tantra Illuminated'', pp. 350-57</ref> Wallis defines it as an "immediate intuitive apprehension of the total flow of reality as it is, free of thought-constructs, dawning within awareness already whole and complete (pūrṇa), even if momentary."<ref name=":8" /> 
# ''anupāya'' the ‘methodless’ method. Wallis explains this as a very rare case in which "a [[Shaktipat|śaktipāta]] awakening so intense that one single teaching from a true guru is enough to stabilize that awakening permanently."<ref name=":6" />

==Texts==
According to [[Mark S. G. Dyczkowski]], Kashmiri Trika Shaivism looks to three scriptures "as its primary authorities", the [[Trika|''Mālinīvijayottara Tantra'']], the ''Siddhayogeśvarīmata and the Anāmaka-tantra.''{{sfn|Dyczkowski|1989|p=12}}

As a monistic [[Tantra|tantric]] system, [[Trika]] Shaivism, as it is also known, draws teachings from [[shrutis]], such as the monistic ''[[Vijnana Bhairava Tantra|Bhairava Tantras]]'', [[Shiva Sutras of Vasugupta]], and also a unique version of the ''[[Bhagavad Gita|{{IAST|Bhagavad Gītā}}]]'' which has a commentary by [[Abhinavagupta]], known as the ''[[Gitartha Samgraha]]''. Teachings are also drawn from the ''[[Tantraloka|Tantrāloka]]'' of Abhinavagupta, prominent among a vast body of ''[[smritis]]'' employed by Kashmir Shaivism.

In general, the whole written tradition of Shaivism can be divided in three fundamental parts: ''Āgama Śāstra'', ''Spanda Śāstra'' and ''Pratyabhijñā Śāstra''.<ref>The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. IX</ref>

1. ''[[Āgama (Hinduism)|Āgama]] Śāstra'' are those writings that are considered as being a direct revelation from Siva. These writings were first communicated orally, from the master to the worthy disciple. They include essential works such as ''{{IAST|Mālinīvijaya Tantra}}'', ''{{IAST|Svacchanda Tantra}}'', ''{{IAST|[[Vijñāna Bhairava Tantra]]}}'', ''{{IAST|[[Netra Tantra]]}}'', ''{{IAST|Mṛgendra Tantra}}'', ''{{IAST|Rudrayāmala Tantra}}'', ''[[Shiva Sutras (Kashmir Shaivism)|{{IAST|Śivasūtra}}]]'' and others. There are also numerous commentaries to these works, ''{{IAST|Śivasūtra}}'' having most of them.<ref name="ReferenceA">The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. X</ref>

2. ''{{IAST|Spanda Śāstra}}'', the main work of which is ''{{IAST|Spanda Kārikā}}'' of [[Bhatta Kallata]], a disciple of [[Vasugupta]], with its many commentaries. Out of them, two are of major importance: ''{{IAST|Spanda Sandoha}}'' (this commentary talks only about the first verses of ''{{IAST|Spanda Kārikā}}''), and ''{{IAST|Spanda Nirṇaya}}'' (which is a commentary of the complete text).<ref name="ReferenceA"/>

3. ''[[Pratyabhijna|Pratyabhijñā]] Śāstra'' are those writings which have mainly a [[metaphysics|metaphysical]] content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refers to the simplest and most direct modality of spiritual realization. ''Pratyabhijñā'' means "recognition" and refers to the spontaneous recognition of the divine nature hidden in each human being ([[Atman (Hinduism)|atman]]). The most important works in this category are: ''{{IAST|Īśvara Pratyabhijñā}}'', the fundamental work of [[Utpaladeva]], and ''{{IAST|Pratyabhijñā Vimarśinī}}'', a commentary to ''{{IAST|Īśvara Pratyabhijñā}}''. ''{{IAST|Īśvara Pratyabhijñā}}'' means in fact the direct recognition of the Lord (''Īśvara'') as identical to one's Heart. Before ''Utpaladeva'', his master [[Somānanda]] wrote ''{{IAST|Śiva Dṛṣṭi}}'' (''The Vision of Siva''), a [[:wikt:devotional|devotional]] [[poem]] written on multiple levels of meaning.<ref>The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. XI</ref>

==Influence==
The Trika Shaiva tradition was widely influential on other Indian religious traditions, particularly the [[Hatha yoga|Haṭha-yoga]] traditions, such as the [[Nath|Nāth]] school of [[Gorakhnath|Gorakṣa]] and the [[Dashanami Sampradaya|Dasanāmī]] Sannyāsins, which draw much of their yogic practice and ideas of the subtle body from Trika scriptures.{{sfn|Wallis|2013|pp=308–319}}

Trika Shaivism also strongly influenced [[Shaktism|Shakta]] traditions. [[Shri Vidya|Śrīvidyā]], which likely originated in Kashmir, relied heavily on Trika philosophy in its seminal explanatory texts like the Yoginīhṛdaya and received commentaries by Trika masters like Jayaratha, and became an influential tradition on mainstream Hinduism, flourishing with institutional support in [[South India]].{{sfn|Brooks|1992|pp=38–43}}{{sfn|Padoux|Jeanty|2013|pp=4–10}} Another tantric tradition influenced by Trika was the post-classical Kalikula (family of ''Kali'') form of Shaktism which is influential in northeastern Indian regions, such as in Bengal, Orissa, and Nepāl.{{sfn|Wallis|2013|pp=308–319}}

==See also==
* [[Shri Vidya]]
* [[Lalleshwari]] 
* [[Swami Lakshman Joo]]
* [[Bhagwan Gopinath]] 
{{Reflist|group=note|2}}

==Notes==
{{Notelist}}

==References==
{{Reflist}}

==Sources==
{{refbegin}}
<!-- B -->
* {{Cite book |last=Brooks |first=Douglas Renfrew|date=1992  |title=Auspicious wisdom: the texts and traditions of Srīvidyā Sākta Tantrism in South India |publisher=State Univ. of New York Press |isbn=978-0-7914-1146-9 |series=SUNY series in tantric studies |location=Albany, NY |pages=38–43}}
<!-- D -->
* {{cite book | last =Dyczkowski | first =Mark S. G. | year =1989 | title =The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism | publisher =Motilal Banarsidass Publ. | url =https://archive.org/details/mark-s.-g.-dyczkowski-the-doctrine-of-vibration-an-analysis-of-the-doctrines-and}} 
<!-- F -->
* {{Citation | last =Flood | first =Gavin | year =1996 | title =An Introduction to Hinduism | publisher =Cambridge University Press | location =Cambridge | isbn =0-521-43878-0 | url-access =registration | url =https://archive.org/details/introductiontohi0000floo}}
* {{cite book | last =Flood | first =Gavin | year =2006 | author-link =Gavin Flood | title =The Tantric Body}}
<!-- G -->
* {{cite book | last =Ganapathy | first =T.N. | year =2004 | title =The Yoga of Tirumular: essays on the Tirumandiram}}
<!-- K -->
* {{cite book| last =Kapoor | first =S. | title =The Philosophy of Saivism | volume =1}}
<!-- L -->
* {{cite web | last =Lawrence | first =David Peter | title =Kashmiri Shaiva Philosophy | publisher =Internet Encyclopedia of Philosophy | url =http://www.iep.utm.edu/kashmiri/ }}
<!-- M -->
* {{cite book | last =Muller-Ortega | first =Paul E. | year =1989 | title =The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir | publisher =SUNY Press}}
<!-- O -->
* {{cite book | last =Olson | first =Carl | year =2007 | title =The Many Colors of Hinduism | publisher =Rutgers University Press | url =https://books.google.com/books?id=RVWKClYq4TUC&dq=Pratyabhij%C3%B1a+%2B+trika&pg=PA237}}
<!-- P -->
* {{Cite book | editor-last =Padoux | editor-first =André | editor-last2 =Jeanty | editor-first2 =Roger-Orphé | date =2013 | title =The heart of the yoginī: the Yoginīhṛdaya, a Sanskrit tantric treatise | location =New York | publisher =Oxford University Press | isbn =978-0-19-998233-2}}
* {{cite book | last =Parmeshwaranand | year =2004 | title =Encyclopaedia of the Śaivism | url =https://books.google.com/books?id=N4xIBNmhpXcC&pg=PA32 | publisher =Sarup & Sons | isbn=978-81-7625-427-4}}
<!-- Sanderson unused-->
<!-- 
* {{Citation | last =Sanderson | first =Alexis | year =2005a | chapter =Saivism:Saivism in Kasmir | editor-last =Jones | editor-first =Lindsay  | title =MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul | publisher =MacMillan}}
* {{Citation | last =Sanderson | first =Alexis | year =2005b | chapter =Saivism:Trika Saivism | editor-last =Jones | editor-first =Lindsay  | title =MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul | publisher =MacMillan}}
* {{Citation | last =Sanderson | first =Alexis | year =2005e | chapter =Saivism: Krama Saivism | editor-last =Jones | editor-first =Lindsay  | title =MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul | publisher =MacMillan}} 
-->
<!-- S -->
* {{cite web | last =Sanderson | first = Alexis | year =2009 | title =The Hinduism of Kashmir | url =http://www.alexissanderson.com/uploads/6/2/7/6/6276908/hinduismofkashmirarticle.pdf |url-status=dead |archive-url=https://web.archive.org/web/20151002175006/http://www.alexissanderson.com/uploads/6/2/7/6/6276908/hinduismofkashmirarticle.pdf |archive-date=2015-10-02}}
* {{cite journal | last =Sanderson | first =Alexis | year =2014 | title =The Śaiva Literature | journal =Journal of Indological Studies (Kyoto), Nos. 24 & 25 (2012–2013), 2014, pp. 52-53 | url =http://www.alexissanderson.com/uploads/6/2/7/6/6276908/sanderson_2014_the_saiva_literature_jist_kyoto_(1).pdf | archive-url=https://web.archive.org/web/20160304104838/http://www.alexissanderson.com/uploads/6/2/7/6/6276908/sanderson_2014_the_saiva_literature_jist_kyoto_(1).pdf | archive-date =4 March 2016}}
* {{cite book| last =Singh | first =Jaideva | year =1982 | title =Pratyabhijñāhrdayam | isbn =8120803221}}
<!-- T -->
* {{cite book | last =Torella | first = | year =2021 | chapter =Nondualistic Saivism of Kashmir | editor-last1 =Goetz | editor-first1 =Stewart | editor-last2 =Taliaferro | editor-first2 =Charles  | title =The Encyclopedia of Philosophy of Religion, 4 Volume Set | publisher =Wiley}}
<!-- V -->
* {{cite book | last =Vasudeva Somadeva | year =2004 | title =The Yoga of the Mālinīvijayottara Tantra. Critical edition, translation & notes | publisher =Institut Francais de Pondichery, Ecole Francaise d’Extreme-Orient | url =https://archive.org/details/TheYogaOfTheMaliniVijayottaraTantraSomadevaVausdeva_201605/mode/1up}}
<!-- W -->
* {{cite book | last =Wallis | first =Christopher | year =2013 | title =Tantra Illuminated, Part II, A History of Śaiva Tantra | publisher =Mattamayura Press | url =https://archive.org/details/tantrailluminate0000wall/page/n2/mode/1up}}
{{refend}}

==Further reading==
;Primary
* {{cite book |last=Lakshmanjoo |first=Swami |title=Kashmir Shaivism: The Secret Supreme |year=2003 |publisher=1st Books Library|isbn=1-58721-505-5  | url =https://archive.org/details/mark-s.-g.-dyczkowski-the-doctrine-of-vibration-an-analysis-of-the-doctrines-and/page/3/mode/1up | ref=none}}
* {{cite book |last=Shankarananda |first=Swami |title=Consciousness is Everything, The Yoga of Kashmir Shaivism |year=2003 |publisher=Shaktipat Press|isbn=0-9750995-0-7  | ref=none}}
* {{cite book |last=Muktananda |first=Swami |title=Play of Consciousness – A Spiritual Autobiography |year=2000 |publisher=SYDA Foundation |isbn=0-911307-81-8 }}
* {{cite book |last=Muktananda |first=Swami |title=Secret of the Siddhas |year=1980 |publisher=SYDA Foundation |isbn=81-86693-07-6 }}
* {{cite book |last=Durgananda |first=Swami |author2=Brooks |title=Meditation Revolution |year=1997 |publisher=Agama Press |isbn=0-9654096-1-9 |display-authors=etal}}

;Secondary
* {{cite book |last=Dyczkowski |first=Mark S. G. |title=The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism |year=1987 |publisher=State University of New York Press|location=Albany, New York |isbn=0-88706-432-9 | ref=none}}
* {{cite book |last =Muller-Ortega | first =Paul E. | year =2010 | title =Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir  | publisher =Suny press | ref =none}}
* {{cite book |last =Mishra | first =Kamalakar | title =Kashmir Saivism, The Central Philosophy of Tantrism | year =1999 | publisher =Sri Satguru Publications | isbn =81-7030-632-9  | url =https://archive.org/details/kashmirshaivismthecentralphilosophyoftantrismkamalakarmishramrml_202003_795_t/page/n7/mode/1up | ref=none}}
* {{cite book |last=Hughes |first=John|title=Self Realization in Kashmir Shaivism |year=1994|publisher=State University of New York Press |isbn=0-7914-2179-1  | ref=none}}

;Translations
* {{cite book |last=Singh |first=Jaideva |title=Śiva Sutras – The Yoga of Supreme Identity |year=2000 |publisher=Moltilal Banarsidass |location=Delhi |isbn=81-208-0406-6 | url =https://archive.org/download/Scriptures/Jaideva_Singh_Siva_Sutras.pdf | ref=none}}
* {{cite book |last=Singh |first=Jaideva |title=Spanda-Kārikas - The Divine Creative Pulsation |year=2005 |publisher=Moltilal Banarsidass |location=Delhi |isbn=81-208-0821-5  | ref=none}}
* {{cite book |last=Singh |first=Jaideva |title=Pratyãbhijñahṛdayam - The Secret of Self-Recognition |year=2008 |publisher=Moltilal Banarsidass |location=Delhi |isbn=978-81-208-0323-7  | ref=none}}

==External links==
{{Commons category}}
*[http://www.iep.utm.edu/kashmiri/ David Peter Lawrence (2005) ''Kashmiri Shaiva Philosophy'', Internet Encyclopedia of Philosophy]
*[http://www.shaivism.net/articles/11.html Piyaray L. Raina, ''Kashmir Shaivism versus Vedanta – A Synopsis'']

{{Shaivism|state=collapsed}}
{{yoga}}
{{Authority control}}

[[Category:Kashmir Shaivism| ]]
[[Category:Hindu denominations]]
[[Category:Theistic Indian philosophy]]
[[Category:Advaita Shaivism]]
[[Category:Nonduality]]
[[Category:Yoga styles]]