Am deschis grupe noi Abheda Yoga Tradițională în
📍 București, 📍 Iași și 🌐 ONLINE!
Înscrierile sunt posibile doar o perioadă limitată!
Te invităm pe canalele noastre:
📲 Telegram –
https://t.me/yogaromania
📲 WhatsApp –
https://chat.whatsapp.com/ChjOPg8m93KANaGJ42DuBt
Dacă spiritualitatea, bunătatea și transformarea fac parte din căutarea ta,
atunci 💠 hai în comunitatea Abheda! 💠
Article taken over by the www.adanima.org website
<>Shaivism would seem to be, literally, the oldest spiritual tradition in the world. In India, Shaivism is multimillennial old, with archaeological excavations at Mohenjo Daro and Harappa revealing a history that goes even beyond the Chalcolithic period. Shiva represents that hypostasis of the divine who manifests himself as the Great Initiator or Great Savior (Savior) of limited and ignorant beings. Any aspiration to the state of spiritual liberation is addressed, in fact, to this saving facet of the Divinity, bearing the name of Shiva (“Good and Meek”).
Any manifestation of Divine Grace, indispensable for attaining the state of spiritual liberation, is closely related to Shiva. In India, there are six main forms of Shaivism, three of which are essential: vira-shaiva, prevalent in central India; shiva-siddhanta, in the south and advaita-shiva , the purest and highest form of Shaivism, in Kashmir (northern India).
The tradition of Kashmiri Shaivism has been transmitted for centuries, only from the Master to the disciple, “from mouth to ear”. The first fundamental work of Shaivism, attributed to Vasugupta (the first initiate of this spiritual path, who lived between the end of the seventh century and the beginning of the ninth century AD) is called the Shiva Sutra and is a collection of lapidary and completely hermetic aphorisms for the uninitiated, which presents the three cardinal paths that lead to spiritual liberation: The Path of Shiva (Shambhavopaya),
The Path of Shakti or the Path of Energy (Shaktopaya) and the Path of Limited Being (Anavopaya). Vasugupta mentions that he did not write the Shiva Sutra, but found it written on a rock that rose from the water and sank again under the waters, after reading and memorizing what was written on it. The entire shivaite written tradition (shastra) can be divided into three parts:
– Agama Shastra – regarded as a direct revelation from Shiva (God). Includes works like: Shiva Sutra, Malinivijaya Tantra, Vijnana Bhairava Tantra, etc.
– Spanda Shastra – contains the doctrinal elements of the system. The main work in this category is the work of Vasugupta – Spanda Karika. – Pratyabhijna Shastra – contains works of a metaphysical order, having a high spiritual level (being also the least accessible). In this category the most important are the works of Utpaladeva’s Ishvara Pratyabhijna and Pratyabhijna Vimarshini, a commentary of the first. There are several important schools of Shaivism, the highest being grouped in the Trika system. The word “trika” means “trinity” or “trinity” in Sanskrit, suggesting the essential idea that absolutely everything has a triple nature. This trinity is expressed through: Shiva (God), Shakti (His fundamental creative energy) and Anu (the individual, the limited projection of the deity).
Trika comprises several spiritual schools:
* Krama – Sanskrit for “process”, “ordering”, “orderly succession”,
* Kaula (Kula) – Sanskrit for “community”, “family”, “totality”,
* Spanda – term that designates the Supreme Divine Creative Vibration,
* Pratyabhijna – term that refers to the direct recognition of the Divine Essence. These branches of the Shivaite tradition were brilliantly synthesized and unified by the most illustrious personality, the greatest spiritual realization of this system, the sage Abhinavagupta.
His most important work, Tantraloka, written in verse, unifies all the apparent differences between the branches or schools of Kashmiri Shaivism before him, providing a coherent and complete view of the system. Realizing the difficulty of this work, Abhinavagupta wrote a prose summary of it called Tantrasara (“The Supreme Essence of Tantra”).
The great sage Abhinavagupta is said to have been a manifestation of Shiva. Even today he is unanimously accepted as one of India’s greatest philosophers and aestheticians. Although India had many aestheticians, Abhinavagupta remains unique through the masterful synthesis made on all the visions and theories up to him, giving them a much broader, deeply spiritual perspective. Abhinavagupta was born approximately in the year 950 AD. C. and lived until the eleventh century. It is said that, at one point, he went with a large group of disciples to a cave to meditate and they never returned.
Abhinavagupta’s successor was Kshemaraja, his direct and most important disciple. Then, gradually, the secret tradition of Shaivism died out in Kashmir. It flourished a little more, about 300 years later, in southern India, where some great initiates lived: the famous Jayaratha, who masterfully concentrated Tantraloka, as well as the visionary Bhattanarayana, author of the initiatory poem of great depth: Stavacintamani (The Secret Sanctuary of the Gemmath of Divine Love). The last continuator of the Kashmiri Shaving tradition was Swami Brahmacharin Lakshman (Lakshmanjoo), who lived until 1992.
Kashmiri Shaivism has tantric influences. Here, too, as in tantrism, we find the fundamental idea of the mysterious connection between everything and everything, between different aspects of creation, as a holographic model of the universe. Thus, the entire universe is a gigantic network of virtual resonances that are established between each point (“atom”) of the Universe and all the other “atoms”. By knowing in depth a single aspect (“atom”) of the Universe, one can know everything, the entire Universe, because everything is resonance.