Kashmiri Shaivism

Kashmiri Shaivism as the name suggests originated in Kashmir around 850-900 CE. Shaivism as a faith considers Lord Shiva as the beginning and end of everything. He is the creator and destroyer of the universe, the most Supreme Being overall. Just like Hinduism, Shaivism also has many sub-traditions, one of which is Kashmiri Shaivism. The practices and traditions of Kashmiri Shaivism are exegetical and opposing to dualism in nature. It is popularly known as the Trika school of Tantra and was actually spread all over India back when it was in vogue, growing even in Maharashtra and Odisha. Around after the 14^th century, no notable works in Kashmiri Shaivism can be seen and it sort of fades away, even though it was practised by yogis and other believers for years. It wasn’t until the works of the famous LakshmanJoo that Kashmiri Shaivism started trending again. This time not only in its native land, India but in foreign lands too.

LakshmanJoo, who by birth is a Kashmiri Brahmin, helped re-establish the foundation of Kashmiri Shaivism, reviving and imbibing its yogic and Tantric features into a practice worth revering. Rameshwar Jha, one of his disciples, is known for strengthening the roots of Kashmiri Shaivism in the Varanasi region, and building a stronghold for Tantra overall.

Kashmiri Shaivism can be practised via the following four methods- āṇavopāya, śaktopāya, śāmbhavopāya,anupāya. Aṇavopāya is the method of the body, śaktopāya is the method of the mind, śāmbhavopāya is the method of the consciousness and anupāya is ironical, the ‘methodless’ method. Purification of the body and achieving a state where the practitioner can feel one with the paramshiva (supreme Lord Shiva), by controlling one’s breaths, is what constitutes the āṇavopāya method. Its final stage involves giving up food and water as a way of sustenance and is perhaps the most difficult methods of Kashmiri Shaivism.

Kashmiri Shaivism has also been inculcated in one of the three major schools of Tantra, the Kaula Tantra. The practice of these traditions in Kaula Tantra, which is for individuals leading a family life, are to be practised secretly to maintain the heritage of Kashmiri Shaivism and the reputation of the person performing it. The philosophy of Kashmiri Shaivism is non-dual or monistic in nature. It is called the Pratyabhijna. It is also known as the ‘Recognition’ system. It can also be seen in a lot of other Tantra texts based on Shaivism. Another concept that is incorporated in Kashmiri Shaivism is Aham. It propagates supreme reality as the heart of Lord Shiva, responsible for the manifestation of the whole universe and identical to the consort of Lord Shiva, Goddess Shakti. This concept is also monistic in nature.

Kashmiri Shaivism can be said to be the richest of Tantra practices in the theological aspect as it draws its principles from mainstream Hindu religion and the likes. In practice, these traditions are alive only among Kashmiri Brahmins, although their academic value has increased tenfold thanks to Swami LakshmanJoo’s work and has put it on the map for Tantric enthusiasts to pursue as an intriguing science.

One such preacher was Abhinavagupta who lived in Kashmir in between the end of the 10^th and the beginning of the 11^th century A.D. He was an avid thinker who disrupted the potent and persistent beliefs surrounding the prospects of caste and gender restrictions prevalent in the spiritual practice. He detested the idea that the spiritual revelation of an individual was only possible in and around a monastery. His ideologies did create a ripple but owing to the fact that he spoke from direct experience, no one could question his sayings and beliefs. He was an achiever of the eight great Siddhi powers as well, having illustrated them in his doings.