We’ve seen before that when vimarśa as Śakti turns toward manifestation, there is a split of the One into three—pramātṛ (subject), prameya (object), and the process of the subject perceiving the object (pramāṇa).

Hādividya was precepted by Lopāmudrā, Agastya’s illustrious wife. The Yoginīhṛdaya and the Khadgamāla Stotra are examples of Hādividya texts.

Unlike the state of deep sleep where the dissolution is into ignorance (as in, we don’t wake up from deep sleep with the realization of our true nature), in the vijñānakala state, the meditative absorption is the result of wisdom or higher awareness. Here, only the āṇava mala is in play. This higher awareness, however, is not permanent.

With this book comes access to audio files of the Sanskrit texts contained herein. Look for them on the New Sarum Press website.

Non-duality Ordinarily, we look at the world and see separate objects that appear to be distinct and “other” than us. In reality, however, what is seeing through us is the Divine and what it is seeing is itself. This is the purport of non-duality, which is the essential non-separation of creation from the creator. Anything we can possibly imagine—f

When our actions are driven entirely by vāsanās without the intervention of the discerning buddhi, they become addictions. The normal functioning of the brain and the body is overpowered by the vāsanā; neural and hormonal pathways are reset by the substance that we crave. The vāsanā rules over us.

Many Śrīvidyā adepts don’t strictly identify themselves as Vedik or Tāntrik, being comfortable with seamlessly incorporating the various philosophies in their personal sādhanā. In fact, the LSN describes Devī as the embodiment of both the Vedas (see N539) and the Tantras (see N724).

Importantly, we’ve seen that even though it appears like the subject (Ahaṃ) and object (Idam) are two different things, they are essentially the One experiencing Itself.

Prakāśa is Śiva and vimarśa is Śakti. When vimarśa is directed toward itself, Reality is transcendent and when it is directed toward manifestation, Reality is immanent. When Reality’s self-awareness is directed exclusively toward Itself, it is transcendent. When Reality’s self-awareness is directed toward objects, it is immanent. In other words, tr