The-Triadic-Heart-of-Siva de Paul Muller Ortega

ANOTAÇÕES/MARCAÇÕES no Ebook

Shiva, who is identified with the supreme consciousness, ... mediating function.

he is to be found at the intersection or junction point between any two states of awareness,
no matter how opposed.

manifesting himself as the opposite quality as well.

the mediating principle that tends to resolve the contradictions is in most cases Siva himself

Where there is excess, he opposes and controls it; where there is no action, he himself
becomes excessively active.

Shiva = The erotic ascetic

Stella Kramrisch

Meditation, the tool par excellence, is shown not to involve a forcible control over the mind,
but an immersion, a sinking, a repose,

Heart as unitive realization, the goal of the tantric practitioner,

more sophisticated formulations, such as those of Abhinavagupta, argue that spiritual

ignorance is precisely the attachment to polarities of good and evil, purity and impurity, right
and wrong, and life and death. It is precisely the attachment to these polarities that constitutes
conventional morality.

There are many Shaivite myths connected with the symbolism of the search for immortality.

central myth involves the churning of the ocean to obtain the ambrosia of immortality.

the image more deeply signifies yogic processes involving the journey of return to the source

Source from which creation emerges - Mahabharata

This myth may be interpreted on many levels. In yogic and tantric circles, the myth refers to
internal spiritual and bodily processes in which the ocean of consciousness is 'churned' using
the 'serpent', kundalini The end result is that the gods, who here are the equivalents of the
tantric yogin's positive internal forces, become immortalized by the drinking of the nectar of
ambrosia that finally emerges from the 'ocean'.

The form of Siva most often encountered in the non-dual Kashmir Shaiva texts is called
Bhairava.

kaya-sadhana - the "perfecting" of the body.

This Siddha cult is a very old religious cult with its main emphasis on a psychochemical process
of yoga, known as the kaya-sadhana or the culture of the body with a view to making it perfect
and immutable and thereby attaining immortal spiritual life.

The aim of the Natha Siddhas was certainly to achieve the condition known as jivan-mukti, or
liberation while still alive. This condition of freedom then led to the further goal of para-mukti,
in which the liberated one is 'immortalized' in a perfected body that, in some respects, makes
him an embodied Siva.
The yoga practices of the Nath Siddhas is Ulta or regressive, firstly in the sense that it involves
yogic processes which give a regressive or upward motion to the whole biological as well as
psychological systems which in their ordinary nature possess a downward tendency; and in the
sense that such yogic practices lead the Siddha to his original ultimate nature as the immortal
Being in his perfect or divine body."

This regressive process involves a practice of introverting the mind, of turning the mind away
from its outward course in which it is directed towards the external sensory world. It also
involves a parallel process of arresting the vital breath so that it turns back from its ordinary
respiratory flow. Finally, both of these processes are linked to a "regression" of the sexual
energy and sexual secretion, which are redirected from their usual outward flow in the
ordinary sexual act. Instead, they are elevated and transmuted as the maha-rasa, or "great
essence."

Goteja trickles

The yoga practices of the Nath Siddhas is Ulta or regressive, firstly in the sense that it involves
yogic processes which give a regressive or upward motion to the whole biological as well as
psychological systems which in their ordinary nature possess a downward tendency; and in the
sense that such yogic practices lead the Siddha to his original ultimate nature as the immortal
Being in his perfect or divine body."

Interromper stem

the khecari-mudra forms an important part of Abhinavagupta's PTlv. In his commentary,

Abhinavagupta hints at an "immortalizing" process that spreads outwards from the Heart into
the body.

Trika, that is, the non-dual Kashmir Shaiva tradition.

Vijnana-bhairava is a work of great importance. Abhinavagupta's respect for it is evidenced in

his having termed it Siva-vijnana-upanisad, "the Esoteric Teaching for the Direct Knowledge of
Siva."

The Siva-sutra-s in effect begin the non-dual Kashmir Shaiva tradition as a separate branch of
Shaivism.

Spanda-karika-s, the next important non-dual Kashmir Shaiva text, which deal with
consciousness as spanda - vibration.

Kaula tradition, the specific line of Tantrism toward which Abhinavagupta contributed greatly.
Recherches sur I'Energie de la Parole.

Chintaharan Chakravarti's Tantras: Studies on their Religion and Literature is a clear, recent
survey that deserves to be read more widely.

Tantra is a broad religious movement which did not respect the boundaries of the older
traditions, but spread both within Hinduism and Buddhism, and even amongst the Jains.

Hindu Tantra, a text is tantric which presents itself as revealed, without attaching itself in any
way to the Veda.

These alternative paths and means to salvation are often termed the tantric sadhana.

Tantric practitioners strive to reconcile the ascent to moksa or liberation with the experience
of joyful enjoyment of the world, bhoga.

Tantra: general aim of not sacrificing this world to the purposes of salvation, but of
reintegrating it somehow to the perspectives of salvation.

Tantra establishes a series of correlations between man, the universe, the gods, and the tantric
ritual.

Tantra establishes a series of correlations between man, the universe, the gods, and the tantric
ritual. These correlations or homologies are elaborated in a complex system of symbols that
includes the human body with its so-called mystical physiology.

centrality of the shakti in all forms of the Hindu Tantra. Padoux calls this the "essential element
of the tantric conceptions about the divine and the world."

sakti is the cosmically creative force that actually carries out the tasks of creation, maintenance
and reabsorption of the universe. In addition, it is that power which is operative in human
beings both as a vital force and a spiritual power. On the human level, the sakti is present in
the body as the kundalini force.129

Ultimately, the Tantra was something into which one had to be initiated.

many other characteristics of the Tantra: the use of geometrical designs (mandala, yantra); the
development of a kind of spiritual geography of places of pilgrimage conceived of as being in
the body; and complicated numerical symbolisms.

"markedly experimental character of tantrism."

homologies between human sexuality and human spirituality.

distinction between the tantra-sastra and the kama-sastra.

To understand the tantric attitude towards sexuality requires a rather drastic change of
perspective.

there is an important sense in which sexuality simply repeats and continues the overflowing of
the absolute reality that manifests the entire universe as it emerges from Siva or from the
womb of the Goddess. It is this macrocosmic, creative power that is important to the tantric
practitioner,

the entire universe manifests from the absolute reality. This grand overflowing of the absolute
reality into specific, finite realities

the finite realities of human life as "marked" by the absolute reality. They indelibly belong to
that absolute reality by their capacity to replicate, imitate, and participate, on the small
individual scale, in the process of divine creativity.

the purpose was the awakening of the kundalini, or, as Abhinavagupta often terms it, the
harnessing of the visarga, the Emissional Power.

Tantra was a religious tradition that affirmed the potential experience of the sacredness and
divinity of human existence in all its aspects.

Rather, the Tantra was a religious tradition that affirmed the potential experience of the
sacredness and divinity of human existence in all its aspects.

spiritual union with the Goddess, with all that union implies in terms of ascension of kundalini.

India had a highly developed science of erotics, the kama-sastra, where the goal was a
cultured, refined lovemaking, a perfectly acceptable fulfillment of one of the four legitimate
aims of human existence, purusartha-s, that of kama.

tantra-sastra, in using the secret ritual, did not seek to fulfill kama, but rather to provide a new
path for the attainment of moksa.

the primary emphasis of the Tantra, especially in the nondual Kashmir Shaiva groups, was the
acquisition of a spiritual condition of freedom, a far more exalted goal and attainment.

This lineage, which is linked to the Hatha Yogins, to the Siddha-s, and to the Natha Yogins,
forms one of the important components of that loose amalgam we term the non-dual Kashmir
Shaiva tradition.

Linhagem Kaula do Shivaismo

Tantrism came to develop its probably most characteristic representative, in which the
worship and mysticism of the divine Sakti became the most prominent element.

Meaning of the Kaula Lineage

may be summarized under three essential categories: the effortless, "bodily" method, the
group practice, and the mysticism of phonemes.

The important doctrines of the Kaulas

nirvikalpa, or non-dual condition, may arise spontaneously as a result of a powerful saktipata -
descent of energy.

The essential tool in all cases seems to be the mantra, which provokes an entrance or
absorption into the depths of the mind.

essential idea is that when the absolute reality of Siva manifests itself, the variety of manifest
reality forms a coherent group held together by the presence within it of the underlying unity
of Siva. This manifest reality can be called the kula, and, in contradistinction, Siva is often
termed a-kula.

the Kaula tradition teaches the primary importance of the body as the essential tool of
sadhana. In an important sense, following the logic just outlined, the Cosmos is the body.

"Embodied Cosmos." It is clear that the Kaula tradition teaches the primary importance of the
body as the essential tool of sadhana. In an important sense, following the logic just outlined,
the Cosmos is the body.

according to this principle Tantra equates the; human body with the cosmos. The two are, so
to speak, the same functional system seen from two different points of view, and each is
inconceivable without the other. The cosmos which man's mind knows, is a structure of the
energy currents in his bodily system.

"the mantra is the instrument by which one comes to perceive the divinities within the body."

The basic method of the Kaula lineage is the experience of the freedom of consciousness. This
freedom has its paradoxical location in the Heart, where the infinite somehow comes to reside
within the bodily structures, which are finite.

the power of the Embodied Cosmos, is at once a bodily energy (the kundalini), and at the same
time a cosmic force.

contractions that bind consciousness must be released for it to enter the non-dual nirvikalpa
state. This process is talked about in terms of an absorption in the Heart.

state of freedom, which is the essential nature of consciousness,

The term kula, starting from a basic meaning of group, comes to mean the Embodied Cosmos,
which encompasses the entire range of the manifest reality.

Consciousness, which is composed of all things, enters into a state of contraction due to the
differences generated by separate bodies, but it returns to a state of oneness, to a state of
expansion, when all of its components are able to reflect back on each other.
correlations between man, the universe, the gods, and....

The Heart here finally becomes quite simply a metaphor for Consciousness.

Rig Veda

"the heart is the organ with which one is able to see what is denied to the physical eye."4 2.
"the heart is the organ by means of which one comes into touch with the Gods. "5 3. "It is the
heart which enables a human being to penetrate into deep secrets and mysteries."

Rig Veda
the terms denoting [the Heart], in the ancient languages were not used with any anatomical
precision. Words for 'heart' or their derivatives were on the one hand frequently used also for
'middle or centre' and even for the 'bowels', and on the other hand, employed to denote a
variety of emotions the seat of which was thought to be 'in the heart'."

the Heart is the abode of immortality as well as being the ocean of consciousness.

already in the Rg Veda, the Heart is linked with visions, with the soma, with the ocean, with
the Gods, with purification, with light, and with secrets and mysteries.

Le coeur tient un place importante dans notre texte qui, par la, se situe dans la ligne des
principales Upanisads. . . . Le coeur .. . est a la fois un organe et une fonction ou, si l'on prefere,
un lieu (la caverne secret) et une activite (l'intuition). ... La
presentationducoeurcommedemeurederAme(individuelleetcosmique, atman et brahman) est,
si Ton peut dire, un lieu commun dans ce type de texte. . . . Le second aspect du mot hrd .. . ne
peut manquer d'evoquer certaines pratiques du yoga: celles qui conduisent l'adepte a "voir"
son Ame dans le feu qui illumine la caverne du coeur.

Brahman is the Heart. . . . The Heart is the seat of all things. The Heart is the support
(pratistha) of all things, for on the Heart alone all things are established. The highest brahman
is the Heart.

Verily, what is called brahman - that is the same as what the space outside of a person is.
Verily, what the space outside of a person is - that is the same as what the space within a
person is - that is the same as what the space here within the heart is.

Chandogya Upanisad

an all-encompassing description of the Heart (ChU 3.14.2-3): He who consists of mind, whose
body is life ( prana), whose form is light, whose conception is truth, whose soul (atman) is
space, containing all works, con- taining all desires, containing all odors, containing all tastes,
encompassing this whole world, the unspeaking, the unconcerned - this soul of mine within
the Heart
this is the soul of mine within the heart, this is brahman. Into him 1 shall enter upon departing
hence.

As the physical abode of the atman, the Heart functions as the center of human existence. The
immortal conscious- ness, which is also the essence of all external existence, is located in the
Heart.

The goal of the Upanisadic teachings is the universal reality in the Heart. It is that which must
be known in order to gain salvation.

In the Katha Upanisad (6.6-9) we encounter an important new dimension in the teaching about
the Heart. This text mentions the Heart not only as the abode of the atman, but also as the
instrument by which the atman comes to be known.

Svetasvatara Upanisad (4.17) points out the nature of the Heart: it is the place where the
atman resides as well as the instrument by which reality comes to be known.

Mahanarayanopanisad, where we read (13.6-12): One should meditate upon the Supreme -
the limitless, unchanging, all-knowing, cause of the happiness of the world, dwelling in the sea
of one's own heart, as the goal of all striving. The place for His meditation is the ether in the
heart, the heart which is comparable to an inverted lotus bud.

It should be known that the heart which is located just at the distance of a finger span below
the Adam's apple and above the navel is the great abode of the universe.

in the Upanisadic corpus. We repeatedly hear about the Heart in terms of an unbounded
space, fire, the sea, immortality, nectar, the lotus bud, mystical sounds, bliss, and
consciousness.

Like the bud of a lotus, suspends in an inverted position, the heart surrounded by arteries. In it
there is a narrow space called the susumna. In it everything is supported.

When we turn to examine the Heart in the non-dual Kashmir Shaiva tradition, however, we
shall see that the symbol has been elevated to a place of central importance. It becomes a
symbol for the Ultimate itself.

description of the Heart in this text-group. Here is a summary of this description: It has eight
petals, and it is situated, head downward, between the abdomen and the thorax; the yogin
must turn it head upward by stopping his breath (recaka) and concentrating his intellect (cilia)
on it. In the center of the lotus is the solar disk with the letter A, and here is the seat of the
waking state. Above it is the lunar disk with the letter U; this is the seat of sleep. Higher again
is the circle of fire with the letter M - the seat of deep sleep. Above all these is the highest
circle whose essence is air; this is the seat of the fourth state (turiya). In this last lotus, or more
precisely in its pericarp, is the "nerve (nadi) of Brahma" oriented upward and reaching to the
circle of the sun and other circles. At this point begins the nadi named susumna, which also
crosses the outer circles.

In the non-dual Kashmir Shaiva texts at least three possible levels of meaning for the Heart can
be identified: the physical organ, the cakra, and the Ultimate.

The anahata (anahata sabda is the sound produced without contact between two objects; i.e.,
a mystical sound); region of the heart, seat of the prana and of the jivatman. Color, red. Lotus
with twelve golden petals (letter k, kh. g, gh, etc.). In the middle, two interlaced triangles
forming a Solomon's seal, in the center of which is another triangle enclosing a shining linga.
Above the two triangles is lsvara with the Kakini Sakti (red in color). The anahata cakra is
related to the element air, the sense of touch, the phallus, the motor force, the blood system,
etc.

The Heart: Anahata chakra (anahata sabda is the sound produced without contact between
two objects; i.e., a mystical sound); region of the heart, seat of the prana and of the jivatman.
Color, red. Lotus with twelve golden petals (letter k, kh. g, gh, etc.). In the middle, two
interlaced triangles forming a Solomon's seal, in the center of which is another triangle
enclosing a shining linga. Above the two triangles is lsvara with the Kakini Sakti (red in color).
The anahata cakra is related to the element air, the sense of touch, the phallus, the motor
force, the blood system, etc.

a powerful meditation to be performed in the Heart: (Having closed the eyes), let him
contemplate that there is a sea of nectar in his heart: that in the midst of that sea there is an
island of precious stones, the very sand of which is pulverized diamonds and rubies. That on all
sides of it, there are kadamba trees, laden with sweet flowers; that, next to these trees, like a
rampart, there is a row of flowering trees, such as malati, mallika. jati, kesara, champaka,
parijata, and padmas, and that the fragrance of these flowers is spread all around, in every
quarter. In the middle of this garden, let the yogin imagine that there stands a beautiful kalpa
tree, having four branches, representing the four Veda-s, and that it is full of flowers and fruits.
Insects are humming there and cuckoos singing. Beneath that tree, let him imagine a rich
platform of precious gems, and on that a costly throne inlaid with jewels, and that on that
throne sits his particular deity, as taught to him by his guru. Let him contemplate on the
appropriate form, ornaments and vehicle of that Deity.59

In the heart, is the fourth cakra, the anahata. It has twelve petals designated by the letters, k,
kh, g, gh, n, c, ch, j, jh, n, t, th. Its color is deep blood-red; it has the seed of vayu, yam, and is a
very pleasant spot, In this lotus is a flame called banlinga; by contemplating on this, one gets
objects of the seen and the unseen universe. Its presiding deity is Pinaki, and the Kakini is its
goddess.