Kashmir Shaivism and Tantra

Kashmir Shaivism that is based on Pratibhigyan (Self Recognition) posits that when one is led out of the intoxication of the Self then Chit gives way to Chiti Shakti and it is the essence of Kashmiri Shaivism that it explains Chiti as Maya clouded like Sun when there is illusion due to the Malas (impurities). Chiti is Maya when it creates itself due to its independence. It is on these lines that Sri Aurobindo explains and develops based on his realisation that Chitti is hidden in Maya but Maya works in both in descent and ascent as Chiti Shakti.Sri Aurobindo’s conception of Mind, Over Mind and Super Mind has basis in the self-recognition that is Pratibhijana of Kashmir Shiavism; also known as Trika Shaivism. Khemaraja an outstanding disciple of the Maheshwaracharya Abhinavagupta explains the reality of Maya as Chiti Shakti of Param Shiva in terms of three Shaktis that functions at the level of Mind, Over Mind and Super Mind. He terms them as Viakhari, Madhyama and Pashyanti. Not only that he reveals that Kashmir Shaivism moves beyond it and even reveals the Paravani. He explains that Chiti is Maheshwara Himself and hence the Maheshwari Shakti. His Aurobindo has also explained in his works while associating various hues with the Shakti that Maheshwari is the supreme creative force having white hue and it lasts depending upon the level of consciousness of the Sadhaka.While going through the texts of Kashmir Shaivism from Tantraloka to Pratibhgyanhridhiyam, one sees a complete agreement of the Sri Aurobindo’s thesis with the seminal works of Kashmir Shaiv Darshana. It is no exaggeration to say that Sri Aurobindo’s Integral Yoga and his formulations of consciousness as revealed to him have roots in Tantras of Kashmir as revealed to Kashmir Shaiva masters.Sri Aurobindo has termed the perfection of the Mind to be in communion and working in tandem with the Purusha of Yoga to be based on sacrifice of the ego like identifying the self with the material existence. When ego of any action is offered to the Lord in the yogic heart then barriers get demolished and new dimensions and horizons are developed that are operative in co-ordinates that can’t be explained in the material space-and time. These barriers in Kashmir Shaivim are termed as Malas (impurities) in the Self- Recognition (Pratibhigyan) of Kashmir Shaivism. It is in this context Kashmir Shaivism in all its texts as collected from various Agamas as revealed by Lord Maheshwara Himself to Paravati says that when Maya leads to illusion due to Malas, it creates ego.The Maya of Advaitins is illusion but Kashmir Shaivism argues if Maya is the Chiti Shakti of the Lord, who is a reality and indulges in creates through his union with Her then how come Maya is an illusion but it is a reality of creation.Sri Aurobindo’s conception is superimposed in the Kashmir Shaivism and is the same that is independent association of Chiti/Maya which differentiates objects takes such names accordingly.Not only that Kashmir Shaivism transcends beyond this and situates Maya as the reality by associating it with Shiva consciousness.It says different from Shiva interms of independence means associated with Shiva as different is relative with some source and that is Shiva Himself. It is Chiti, it defines Chiti and hence, Maya that is different from Shiva but the same Maya when recognised as Chiti in union with Shiva is Maheshwari of Maheshwara indulging in the cosmic process of creation and dissolution.And the same has been incorporated by Sri Aurobindo in terms of involution and evolution into his Integral Yoga when ego in various forms is sacrificed in the fire of Maya to unveil the Chiti of Maheshwara.To substantiate how Kashmir Shaivism and Sri Aurobindo’s Integral Yoga are nothing but Self–Recognition of Trika Sidhanta of Kashmir, it is proper to quote Sri Aurobindo, he says, “In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience-or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us.For all else in us that is only outward, all that is not a spiritual sense or seeing, the constructions, representations or conclusions of the intellect, the suggestions or instigations of the life-force, the positive necessities of physical things are sometimes half-lights, sometimes false lights that can at best only serve for a while or serve a little and for the rest either detain or confuse us. The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the workings and command and dynamic presence of the Divine Shakti and surrender ourselves to her control;it is that surrender and that control which brings the guidance.”