Another crucial point that is often missed is that Maharishi's typology is a tantric rendering of the seven states, not a strictly Vedantic map. The 'God Consciousness' described by Maharishi is based on Sri Vidya principles: The Absolute as the creative source - the divine Mother, Tripura, which is the main doctrine of both Sri Vidya and Kashmir Shivaism.

Tripura can be an anthropomorphic deity, but the subtler tantric practices are directed towards Tripura as the formless - that is, the fourth state which is beyond or transcendental to, the three gross states (three cities) symbolized by AUM in the Mandukhya Upanishad and the cogent commentary by Gaudapadacharya.

The Sri Yantra is the map of the seven states, which agrees with Maharishi's layout, with the bindu at the center. According to tantra the bindu is the highest state of transcendence. The term 'Trika' means three - that comes from the idea that there are three levels of consciousness: waking, dreaming, and sleeping, and a fourth called the Transcendental state.

Trika also means that there are three types of aspirants, so that there are three meditation techniques, one suitable for each person's level of spiritual ability. Swami Rama on the Mandukya Upanishad:

/"Atman has Four Aspects: All of this, everywhere, //is in truth
Brahman, the Absolute Reality.

This //very Self itself, Atman, is also Brahman, the //Absolute
Reality. This Atman or Self has four //aspects through which
it operates."/

Works cited:

/*Enlightenment Without God*/
Mandukya Upanishad
By Swami Rama
Himalayan Institute Press, 1982

Other titles of interest:

/*The Secret of the Three Cities*/
An Introduction to Hindu Sakta Tantrism
By Douglas Renfrew Brooks
University Of Chicago Press, 1998

/*The Triadic Heart of Siva*/
Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
By Paul Eduardo Muller-Ortega
State University of New York Press, 1989

On 11/3/2014 4:52 PM, [FairfieldLife] wrote:
Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are Tantra teachings only and although theoretically interesting, they lack the uncompromising directness of Shankara's Upanishad exegesis.
The Vedanta doctrine contends that there is only one ultimate reality which never changes; therefore the manifest world is an *appearance* only. Kashmir Saivism contends that there is only one reality, but it has two aspects; therefore the manifestation is real. This is based on the argument that the effect cannot be different from its cause.

According to Theos Bernard, Kashmir Saivism teaches that consciousness alternates between two phases, rest and action. You can easily see the relation to TM practice when you consider that this is almost exactly what MMY said at Squaw Valley!/
//"In both deep sleep and transcendental consciousness there is no consciousness of objects. But this objective consciousness is present in an unmanifest *seed* form in deep sleep while it is completely transcended in the turiya." - //Mandukya Upanishad


Works Cited:

*Philosophical Foundations of India*
By Theos Bernard, Ph.D.
Philosophical Publishing House, 1947
pp. 129-130

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