MEDITATION 1 (ACCORDING TO NON-DUAL SHAIVISM OF KASHMIR) INTRODUCTION

Introduction Upya-s: The four means or methods Tattva-s or categories

First glance Techniques 1

Concluding Remarks Further Information

s
INTRODUCTION

Gabriel Pradpaka, once again. We are about to start our studies

in Meditation according to Non-dual Shaivism of Kashmir. This is the first document on meditation I am publishing. You will have a first glance of meditation and several techniques to practice. I advise to study this document along with Non-dual Shaivism of Kashmir (go to Trika section on this website) to be able to understand correctly the teaching. What is to meditate? According to the sage Patajali, there are two terms: Dhra (Concentration) and Dhyna (Meditation). Oh, good, but: What is to concentrate? Patajali says:

Deabandhacittasya dhra||1||
Concentration (dhra) is the mind's (cittasya) fixation (bandha) on one point (dea). (Yogastra-s of Patajali, 1st aphorism, Book III)

So, when you can to fix your mind on a particular point, just for an instant, you are concentrating. OK. But, how is Concentration related to Meditation? Patajali states in a second aphorism that:

Tatra pratyayaikatnat dhynam||2||
In that --in Dhra-- (tatra), the continuous flow of similar (ekatnat) mental modifications (pratyaya) is Meditation (dhynam). (Yogastra-s of Patajali, 2nd aphorism, Book III) Good, but what does it mean really? In short, Concentration is to fix one's mind for a moment, while Meditation is to fix mind for a longer time. Simple! Imagine a necklace: each bead is Concentration, while the entire aggregate of beads is Meditation. OK, so we are already meditating. True! When I study a difficult book I have to concentrate my mind for a long time. In a word, I am meditating on the subject dealt with in that book. When I am driving my car, I have to meditate on the road. Therefore, I am not about to teach you how to meditate, because you already know this, but how to meditate on your real essential nature. Call this "real essential nature" as you wish: God, Spirit, Supremo Being, Soul, etc. And the only difference between meditating on something (roads, books, music, etc.) and meditating on your innermost essential nature is the change of the meditation object (from roads, books, music, etc. to your real essential nature). However, the process remains the same: "you will have to concentrate your mind for a certain period of time". It is that simple!

Later on, I will teach you various techniques. Please, do not be confused about them. The meditation techniques are helpful but they are not the goal of your meditation. They must be used wisely. Sometimes, you will enter spontaneously in meditation and no techniques will be necessary. The beginners often feel attachment toward a particular technique. Thus, they feel their technique is indispensable to access meditation, but this is not the case really. You should behave in a wise manner. Imagine you want to cross the Atlantic Ocean. Of course, you will have to prepare yourself and be wise while sailing. For example: if you know that a hurricane is approaching, you will attempt to evade it. And if you can not evade it, you will haul sails down or something. And so on. Therefore, use a different meditation technique in every situation. Do not feel attachment toward any technique. It is possible you experience now and then spontaneous and natural meditation. When this happens, do not use techniques, just enjoy that spontaneous meditation. Remember that meditation has Joy as its ultimate goal. So, be happy when Joy arises and please do not use techniques at that time. Use techniques only when you cannot meditate spontaneously. Well, I hope you have understand.
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UPYA-S: THE FOUR MEANS OR METHODS

Non-dual Shaivism of Kashmir is a philosophical system coming from Northern India. As a matter of fact, it comes from God, but it is also true that the first teachers were born and taught Trika (a short name for Non-dual Shaivism of Kashmir) in Kashmir.

This system teaches four means or methods (upya-s) for you to come near your essential nature. The word "upya" is derived from the verbal root "upe = upa + i" (to come near, to approach). So, "upya" is a means or method by which you come near God. Romantic, really! Their names are as follows:

1. ANUPYA (AN + UPYA): Lit. "without any means or

methods".

2. MBHAVOPYA (MBHAVA + UPYA): The means or

method of ambhu (iva or God).

3. KTOPYA (KTA + UPYA): The means or method

of akti (dynamic power of iva or God).

4. AVOPYA (AVA + UPYA):The means or method

pertaining to the au (the limited being). Each of these upya-s (means or methods) utilizes a particular aspect of yours. I will explain all this later, in "First glance".
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TATTVA-S OR CATEGORIES
And now I have to teach you Tattva-s (categories in the Process of Creation). Of course, it will be a concise explanation. Please, go to Trika section for further information. The Tattva-s start from iva ("I", a Witness to all) and end in Pthiv (the earth element, the "solidity" in all). They are rather stable and form autonomous universes. For example: "mind" is

the tattva 16, the "ego" is also a tattva (number 15) and so on. There are 36 tattva-s according to Non-dual Shaivism of Kashmir. Let us start:

Cicchakti (Cit-akti)
1.IVA Power of Consciousnes I AM s

nandaakti
2.AKTI Power of Bliss

Anritaiva (Unmanifested Universe)

3.SADIV

Icchakti

A
4.VARA

I AM THIS Power of Will (and THIS is an indistinct --foggy-- universe)

Jnaakti
Power of Knowledge

THIS IS ME (and THIS is a distinct --sharp--universe) I AM I AND THIS IS THIS (the result of the quick alternation between I AM THIS and THIS IS ME)

5.SADVIDY

Kriyakti
Power of Action

Rise of

avamala (primordial limiting condition) --which is a contraction

of the Power of Will-- . It gives rise to the erroneous notion "I am imperfect". In this stage I am a Vijnkala because I have conscious perception (vijna) but I have no Power of Action (akala). I perceive all as a Witness, but I cannot participate in the world's activities. 6.MY (th Rise of Krmamala (a contraction of the Power of Action). It gives rise to the erroneous notion "I am a doer". Rise at which of Myyamala (a contraction of the Power of Knowledge). It apparently gives rise to the erroneous notion "I am different from turns the Infinite Self those objects and they are different from each other". This two mala-s (limiting conditions) are just seeds here. They or "I" into a will act with full impact from tattva 12 downward. This is the finite reality) level of the deep dream, the profound void of ignorance,

wherein the objects are unmanifested as it were. Those mala-s remain as causal seeds, ready for bringing about the creeper of the various mental and physical worlds.

Kriyakti Power of Actionhaving undergone contraction (It infuses or inoculates the erroneous notion "I have limits regarding action, I cannot do THE FIVE KACUKA-S or SHEATHS OF this, I cannot IGNORANCE (Ignorance is My. do that, Sometimes, it is even considered to be a etc.") sixth Kacuka or Sheath)

7.KAL

Jnaakti Power of Knowledgehaving undergone contraction (It infuses or inoculates the erroneous notion "I have limits regarding knowledge, I do not know

8.VIDY

this, I do not know that, etc.")

Icchakti Power of Will- having undergone contraction (It infuses or inoculates 9.RGA the erroneous notion "I lack something, I feel attachment toward this or that, etc.")

nandaakti
-Power of Blisshaving undergone contraction (It infuses or inoculates the erroneous notion "I am not eternal, I am young, I am old, etc." In consequence, the seed of Time has

10.KLA

been sown.)

Cicchakti (C it-akti) Power of Consciousn ess- having undergone contraction (It infuses or inoculates 11.NIYATI the erroneous notion "I am not allpervasive, I am here and that is over there, etc." In consequence, the seed of Space has been sown.) The allpervasive "Iconsciousn ess (ivaakti)" 12.PURUA being experienced only on one point. Strange indeed! (In consequence, I feel that I (iva) am living on one point of the space-time manifested by Niyati tattva 11- and Kla-tattva 10-, respectively. Afterward, when the physical body is manifested, I will feel that "I am this physical body". Complete ignorance, no doubt about it.The three Gua-s or qualities appear at this level. Their names: Sattva, Rajas and really the previous Jnaakti,

Tamas. They are

Icchakti and Kriyakti

respectively, having undergone contraction once again.

the seed of the future attachment toward the physical body -I am this physical body- has been sown) The aggregate of three Gua-

s(qualities)
in a perfect equilibrium. The Guas are the following: SATTV, RJAS and TMAS (In consequence, the seed of the Matter has been sown) Intellect or discriminati This aggregate of three tattva-s is the Inner ve faculty (Psychical) Organ or Antakaraa The three tattva-s work together in order to Ego or limited "I" Mind or net of thoughts give me a structured psychical life, which ordinarily is turned to the senses

13.PRAKT

14.BUDDHI

15.AHAK

RA
16.MANAS

17.ROTRA

Power of hearing Power of touching Power of seeing Power of tasting Power of smelling Power of speaking Power of handling Power of -POWERS OF ACTIONlocomotion (The various energies circulating usually through the organs of action: mouth, hands, Power of feet, anus and genitals respectively) excreting Power of sexual action and restfulness Sound-assuch Touch-assuch Color-assuch Flavor-assuch

18.TVAK

JNENDRIYA-S
-POWERS OF PERCEPTION(The various energies circulating usually through the organs of perception: ears, skin, eyes, tongue and nose respectively)

19.CAKUS

20.JIHV 21.GHR

A
22.VK

23.PI

KARMENDRIYA-S

24.PDA

25.PYU

26.UPASTH

27.ABDA

TANMTRA-S
-SUBTLE ELEMENTS(They are a kind of "pattern". Hence "assuch" is added. For example: Sound-as-such is a pattern sound which is behind all sounds. However, this pattern sound cannot be said to be an ordinary sound perceived by the ears. It is just a pattern or model and by means of it one can hear various sounds. This example can also be applied to the rest

28.SPARA

29.RPA

30.RASA

31.GANDH

A
32.KA

Odour-assuch Ether or Space Air (gaseous state) Fire (color and heat) Water (liquid state) Earth (solidity)

of

Tanmtra-s)

33.VYU

MAHBHTA-S
-GROSS ELEMENTS(They form all one's physical world. Everything at this level of reality is made of these five Gross Elements. They are derived from Tanmtra-s.)

34.AGNI

35.PAS

36.PTHIV

Yes, I know, I know: You did not understand fully. Do not worry, I will keep teaching Tattva-s through the various documents on Non-dual Shaivism of Kashmir. Go to Trika section then.
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FIRST GLANCE

You may wonder: "When am I going to meditate?" Wait a minute. Just as when you want to learn music you have to learn some theory before playing, so you must learn some meditation theory before practicing. Most people will agree with you if you tell them that they will have to study for several years before working as physicians or lawyers, and so on. But, when you tell them that they will have to study just a little to be able to meditate properly, they will protest. They want all at once and effortless. They are not still spiritually mature. I had to study for almost

seventeen years to be able to start publishing the simple documents you can read on this Sanskrit site. So, you will have to study a few minutes at least to be able to start meditating by using the means and methods postulated by Non-dual Shaivism of Kashmir. People often do not understand that the human machine is very complex. When you meditate, lots of changes are taking place both in your mind and your physical body. Even though the whole process is almost entirely controlled by the wise spiritual energy, you should have some knowledge about it. Thus, you will be able to advance more quickly and no time will be wasted in useless confusions. Besides, to study meditation theory is a good chance to develop our lazy intellects. These dull intellects are in fact a hindrance if they do not work properly. Do not listen to your intellect when it says: "Oh, I am so tired. I will study meditation theory tomorrow" or "I do not feel like concentrating my mind" or any other thing like that. Be strong and keep studying. If not now, you will realize the relevance of this knowledge later on. The knowledge itself when accumulated in you, it works as a ballast which stills your restless mind. One person with plenty of spiritual knowledge would not need any meditation techniques, since the knowledge itself would be enough to keep his mind still.

Trika states four Upya-s (means or methods). Let us analyze

them one by one:

Anupya (lit. "without a means or method")

This is not really a means or methods but rather "the culmination of mbhavopya" (next means or method). Anupya is the direct perception that I AM IVA, that I AM THE SUPREME BEING. You do not have to resort to any practice or method. That is why, this is not really a upya as I said before.

When you realize that YOU ARE THE LORD, that is Anupya. Nothing else can be said about it.

mbhavopya (lit. "the means or method pertaining to ambhu or iva")

The great master Abhinavagupta says:

M kicittyja m gha| Virama svastho yathvasthita||
Do not (m) abandon (tyja) anything (kicid), do not (m) accept (gha) anything (kicid); stop (virama), thus (yath) abiding(avasthita) in your own Self (svastha).

Abhinavagupta has stated the core of mbhavopya. Only a

sublime master like him can do that by just using a few simple words. An ordinary teacher (like me) has to write an entire book to explain those simple words. Abhinavagupta, Vasugupta, Kallaa, Somnanda, Utpaladeva , Kemarja,Bhskara, Rmakaha and the rest, are the founders of Non-dual Shaivism of Kashmir. I pay my respects to them. Their compassion, by taking on the form of Trika, has been poured upon this suffering mankind, no doubt about it.

mbhavopya uses Icchakti or Power (akti) of Will (icch). Tattva 3 or Sadiva is Icchakti Itself (look at the table above). Since on Sadiva level the experience is indistinct (foggy), the techniques pertaining to this Upya have also to do with the indistinct or foggy universe (Go to Trika sectionPart 3 right now and read the Introduction and Sadiva).

As Abhinavagupta said previously, in this Upya you neither abandon nor accept anything. Mind continues to think of this and that, but you do not attempt to control it and simultaneously you do not accept those thoughts either. You only abide like a Witness to all of them. The same process can be applied to the external world. You probably think that you will look like a zombie. Not at all. Despite this neutral attitude may be used when you sit for meditation, it may also be used all the time. To abide like a Witness does not keep you from doing actions, thinking of your beloved, etc. No, no, but you do not feel attachment toward anything because you are in your own Self. Another names for "Self": "true essential nature", "spirit", "I", "God", "Supreme Being", "Absolute", etc. And when you experience dettachment, only then you may feel true love of everyone. A "hard to accept" teaching indeed. When you are a slave to your mind, when you constantly accept or reject thoughts, you are not able to feel true love, because a part of your mind "loves" and the other "does not love". Experience by yourself. On the contrary, when you do not accept or reject thoughts, you abide beyond the mental scope and you are free to feel real "Love". We will continue to talk about mbhavopya in the next document (Meditation 2: mbhavopya). And now let us study the next Upya: ktopya.

ktopya (lit. "the means or method pertaining to akti") akti is the power of iva. Through akti, iva (You) can be conscious of His existence. akti is the "am" in the phrase: I AM. This very akti also appears to be everything around You (the Witness or iva). And She is also the mind, which makes you move about. Therefore, when you practicektopya, you are
using the mind to search your own essential nature. The main tool to be used is the Mantra. So, you will learn here what

aMantra is, how to repeat it and so on. The entire Mantrayoga dwells in ktopya. Besides, you will also learn how to contemplate the mental processes.

ktopya uses Jnaakti or Power (akti) of Knowledge (jna). Tattva 4 or vara is Jnaakti Itself (look at the table above). Go to Trika sectionPart 3 right now and read vara.
By means of the utterance of a Mantra, you will be able to realize this Reality remaining beyond the utterance. Mantra is a "uddhavikalpa" (a pure thought). Any uddhavikalpa has two functions: positive and negative. In turn, the positive one may be divided into three parts: Mantraakti (Power of Mantra), Sattarka (true reasoning) and uddhavidy (Pure Knowledge). In short, you receive a Mantra and by repeating it you become conscious of its Power (Mantraakti). You re-inforce your practice with ideas and reasonings (Sattarka) arising from the knowledge you have learnt from your teacher. While repeating the Mantra you remember that you are neither the physical body nor the mind, and so on. Thus, the practice gets deeper. And as time passes by, uddhavidy (Pure Knowledge) arises in you. When this Knowledge appears, you have attained to the goal of Mantra practice, you have attained your own Self. The negative function of a uddhavikalpa (a pure thought) is as follows: a uddhavikalpa removes the sense of duality. You feel now different from the others and the entire universe indeed. Again, you feel different from God. All this ignorance is removed by uddhavikalpa I will give full explaination of this subject when I publish Meditation 3. And now the last Upya: avopya.

avopya (lit. "the means or method pertaining to the au --the limited being--")
In this Upya (means or method of approach), you will be using the intellect, vital energy (pra), physical body and external objects to become conscious of your essential nature. This is so because the au (conditioned being or self) consider himself to be his intellect, vital energy, physical body, etc. And he also feels attachment toward external objects and people.

avopya uses Kriyakti or Power (akti) of Action (kriy). Tattva 5 or Sadvidy is Kriyakti Itself (look at the table above). Go to Trika section Part 3 right now and read Sadvidy. Mlinvijayatantra (a sacred scripture to Trika) describes avopya in this manner:

Uccrakaraadhynavarasthnaprakalpanai| Yo bhavetsa samvea samyagava ucyate||
The complete (sa... samyak) absorption into one's essential nature (samvea) that (ya) occurs (bhavet) by means of Uccra,Karaa, Dhyna, Vara and Sthnakalpan (uccrakaraa-dhyna-vara-sthnaprakalpanai), is known as (ucyate) ava (ava). (II, 21) So, avopya may be divided into five portions: Uccra, Karaa, Dhyna, Vara and Sthnakalpan.

Uccra is concerned with fixing the attention on the various aspects of the vital energy (pra). Karaa uses the physical body and Mudr-s (sealing gestures). Dhyna is (in this case) a special kind of meditation which is full
of active and creative visualization.

Varna is concerned with listening to the subtle anhata

(unstruck, uncaused) sound.

Sthnakalpan is concerned with fixing the mind on external

things. I will give full explaination of these when I publish Meditation 4 & 5. With this simple table I summarize the teachings:
It uses Power of You use a passive

MBHAVOP Will vigilance or YA (Icchakt choiceless i) awareness

You neither accept nor reject anything, but you remain as a Witness to all

KTOPYA

It uses Power of You use Knowledg a uddhavikalpa e or pure thought (Jnaakt i)

Mantraakti (Power of Positive function the Mantra) of uddhavikalpa Sattarka (tru (it may be e reasoning) divided into three portions) uddhavidy (Pure Knowledge) Negative function of uddhavikalpa (it removes the sense of duality)

You contemplate

You learn that your mind and understand is akti Herself having the mental undergone contraction processes An active meditation full of creative contemplati on You fix the attention on the various pr a-s (vital energies) It uses Power of Action (Kriyakt i) You have five ways of practicing this means or method You fix the attention on the subtle

Dhyna

Uccra

AVOPY A

Vara

anhata sound that continues to sound "unstruck, uncaused" all the time You use your own physical

Karaa

body, as well as severalMudr -s (seals) You fix your attention on

Sthnakalpan

external things

And now, a few meditation tecniques at last.

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TECHNIQUES 1

I am going to teach three meditation techniques. The first technique belongs to mbhavopya, the second one to ktopya and the third one toavopya. Of course, these techniques are not my own invention, but they have been stated by Vijnabhairava (a sacred scripture). Sit down and keep your back straight. If you can sit crosslegged (lotus pose and similar postures), that would be much better. However, if you cannot cross the legs, simply sit down and keep your back straight. Even though you can meditate lying down, I do not recommend this because you may fall asleep. Meditation is meditation, and sleep is sleep:

Ghadibhjane di bhittistyaktv vinikipet| Tallaya tatkadgatv tallayttanmayo bhavet||59||
(The yog) should cast (vinikipet) his eyes (dim) in the empty space (bhjane) inside a jar (ghaa) or any

other (similar) object (di), leaving aside (tyaktv) the enclosing partitions (bhitti). And having getting absorbed (tat-layam... gatv), in an instant (tatkat),(in that empty space) he becomes (bhavet) equal (maya) to that (void) (tad) through that (tad) absortion (layt).

Vijnabhairava, 59
In mbhavopya there is no Supporting You remain as a formless and timeless Witness to all. This is the state of your essential Self: a formless and timeless Witness. This Upya uses some "aid" in order that you realize your true condition as a Witness. In this case, a jar or any other similar object with an empty space is being used. The purport behind this practice is as follows: since mind takes on the form of what it perceives, if mind perceives an empty space it will also become "empty". So, you have to take a jar or a pot and cast your eyes in the empty space inside it. If you persevere, you will notice that your mind becomes gradually empty, and thus you get absorbed in the essential reality or iva. Very simple!

The following technique pertains to ktopya, even though it begins with avopya.

Kaplntarmano nyasya tihanmlitalocana| Kramea manaso drhyllakayellakyamuttamam||33||

Fixing (nyasya) (one's) mind (mana) on the interior (antr) of the cranium (kapla) and remaining (tihan) with the eyes (locana)closed (mlita); one gradually (kramea) perceives or discerns (lakayet), by the mental (manasa) stability (drhyt), that which is greatly (uttamam) perceivable or discernible (lakyam).

Vijnabhairava, 33
In ktopya one uses his mind to search for the Ultimate Reality or I. In this case, you will use the interior of your cranium as a starting point in your search for God. Within the cranium lies a brilliant light equal to that of millions suns. However, do not imagine any light, but simply fix your attention inside the cranium or kapla. Experience by yourself. There is also a secret meaning for "kapla" (cranium): "ka" would mean "akti" and "pla" would mean "iva" (the protector). Therefore, according to this interpretation, kapla would stand for the union of iva and akti, the union of "I" and "AM". So, you should fix your mind on the union ofiva and akti, but this is very difficult to do for the time being. In consequence, practice firstly by using the ordinary meaning of "kapla", in sum: "cranium". Fix your mind inside your cranium and you will gradually perceive your own essential nature, which is greatly perceivable or discernible. This essence is obvious indeed, and at the same time it is apparently hidden and one has to find it. A real mystery!

The following technique pertains to avopya.


Klgnin klapaddutthitena svaka puram| Pluam vicintayedante ntbhsastad bhavet||52||
(The Yog) should (thus) imagine (vicintayet): "(My) own (svakam) body (puram) has been burnt (pluam) by Klgni (kla-agnin)rising (utthitena) from the (big) toe of my right foot (klapadt)". At last (ante), a Flash (bhsa) of Peace (nt) will then (tad)shine forth (bhavet).

Vijnabhairava, 52
"Klgnirudra" is the universal destroyer. He burns all the universe by means of "Klgni" (the fire of the end of Time). You imagine here the aforesaid fire is rising from the big toe of your right foot, and then it is spreading all over the body. The term "klapada" means "toe of the right foot", but according to my own experience the heat is actually felt firstly in the big toe. So, visualize a fire rising from this big toe "of your right foot". What is the meaning of fire? There are two answers: 1) From the au's viewpoint (viewpoint of the limited self), the fire burns all your impurities and thus you are free. 2) From a higher viewpoint, the fire burns your identity separated from iva. You become conscious that you are not different from Him. You understand your own divinity. You may choose either and everything will be fine. Have fun!

CONCLUDING REMARKS

All right, the document is finished. A final recommendations: remember that you must keep your back straight when meditating. Besides, it is auspicious to meditate in the early morning. But if you cannot do this, you may meditate just before going to bed. I recommend you meditate for one hour and a half or less (not more) every day. To meditate for a longer period of time, you will have to practice celibacy and be on a milky diet. Since every person is a particular case, you will need a meditation guru to do this. What is the hurry? Start meditating for a short period and gradually increase it up to one hour and a half. Then, if you want to meditate more, you will have to go to a true meditation guru and ask for instructions. Do not understimate meditation. It generates a powerful fire which will burn all your erroneous notions. In consequence, follow my advises and everything will be fine, be sure. If you ignore my instructions, you will be getting into troubles, no doubt about it.