The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism (The Suny Series in the Shaiva Traditions of Kashmir)

Cutting across distinctions of schools and types, the author explains the central feature of Kashmir Saivism: the creative pulse of the all pervasive consciousness called Siva. This is also the central theme of the Hindu Tantras, and Dyczkowski provides new insight into the most literate and extensive interpretations of the Tantras. This book is significant from four points of view. First, it breaks new ground in Indian philosophy. According to the Spanda Doctrine, the self is not simply witnessing consciousness as maintained by Sankhya and Vedanta, but is an active force. Second, the ultimate reality is not simply a logical system of abstract categories but is living, pulsating energy, the source of all manifestation. Third, the work elaborates the dynamic aspect of consciousness. It supplies an excellent introduction to the texts and scriptures of Kashmir Saivism. Fourth, it suggests a Yoga for the realization of self DEDICATION......Page 4 CONTENTS......Page 6 ACKNOWLEDGEMENTS......Page 8 The Land of Kashmir......Page 10 The Saivism of Kashmir and Kashmiri Saivism......Page 12 Abhinavagupta and the Flowering of Trika Saivism......Page 18 Tantra, Kashmiri Saivism and Kashmiri Society in the Eleventh Century......Page 23 The Philosophy of Recognition and the Doctrine of Vibration......Page 26 The Doctrine of Vibration......Page 29 Notes on Methodology and Synopsis of Contents......Page 31 CHAPTER I: The Integral Monism of Kashmiri Saivism......Page 42 Saiva Idealism......Page 55 Kashmiri Saiva Realism......Page 60 CHAPTER II: Light and Awareness: The Two Aspects of Consciousness......Page 68 Prakasa: The Light of Consciousness......Page 69 Self-Awareness and Consciousness......Page 78 Awareness and the Integral Nature of the Absolute......Page 82 CHAPTER III: Spanda: The Universal Activity of Absolute Consciousness......Page 86 Three Moments in the Vibration of Consciousness......Page 98 The Conative Power of Consciousness......Page 99 The Cognitive Power of Consciousness......Page 105 The Power of Action......Page 106 CHAPTER IV: Siva and Sakti......Page 108 Sankara......Page 112 The Nature of Sakti......Page 119 CHAPTER V: Sakti Cakra: The Wheel of Energies......Page 126 The Wheel of Vamesvari......Page 138 The Wheel of the Senses......Page 141 CHAPTER VI: The Divine Body and the Sacred Circle of the Senses......Page 148 CHAPTER VII: The Path to Liberation......Page 172 The Means to Realisation......Page 179 No-Means (Anupaya)......Page 184 The Divine Means (Sambhavopaya)......Page 189 The Empowered Means (Saktopaya)......Page 198 The Individual Means (Anavopaya)......Page 213 ABBREVIATIONS......Page 228 INTRODUCTION......Page 230 CHAPTER I......Page 243 CHAPTER II......Page 247 CHAPTER III......Page 250 CHAPTER IV......Page 253 CHAPTER V......Page 256 CHAPTER VI......Page 260 CHAPTER VII......Page 263 SANSKRIT TEXTS......Page 278 MANUSCRIPTS......Page 283 SECONDARY SOURCES—BOOKS......Page 285 ARTICLES......Page 287 INDEX......Page 290 Cutting across distinctions of schools and types, the author explains the central feature of Kashmir Shaivism: the creative pulse of the all pervasive Consciousness called iva. This is also the central theme of the Hindu Tantras, and Dyczkowski provides new insight into the most literate and extensive interpretations of the Tantras. This book is significant from four points of view. First, it breaks new ground in Indian philosophy. According to the Spanda Doctrine, the self is not simply witnessing consciousness as maintained by Snkya and Vednta, but is an active force. Second, the ultimate reality is not simply a logical system of abstract categories, but is living, pulsating energy, the source of all manifestations. Third, the work elaborates the dynamic aspect of consciousness. It supplies and excellent introduction to the texts and scriptures of Kashmir Shaivism. Fourth, it suggests a Yoga for realization of self. This book is significant from four points of view. First, it breaks new ground in Indian philosophy. According to the Spanda Doctrine, the self is not simply witnessing consciousness as maintained by Sankya and Vedanta, but is an active force. Second, the ultimate reality is not simply a logical system of abstract categories, but is living, pulsating energy, the source of all manifestation. Third, the work elaborates the dynamic aspect of consciousness. It supplies an excellent introduction to the texts and scriptures of Kashmir Shaivism. Fourth, it suggests a Yoga for the realization of self. Mark S.g. Dyczkowski. Includes Bibliographical References (p. [269]-280) And Index.