July 9, 2020

The Tantrasara is a Tantrik text attributed to Abhinavagupta, a significant scholar- practitioner of the Trika school of the tradition. Living from roughly 950- 1016, he was a prolific writer leaving many manuscripts, commentaries and practice guidelines. In one chapter (called “Day”) of the Tantrasara, Abhinavagupta describes the One as whole, full, complete and perfect in that entirety. The One is called the revered “Essence of All Knowers,” “She Who Devours Time” and “She who Emanates.” While ultimately indescribable, she is given fifteen names in the text. It is suggested that meditating each aspect will set Her fully in the heart of the meditator. Following that directive, we will look at each aspect over the next fifteen blogs. (see end of this blog for two translations of the passage cited here).

The first descriptor is the Sanskrit word kula which can be translated to mean “totality,” “spiritual community” and “initiatory in-group.” Here, we will examine what these can mean and how each meaning relates to the One.

Totality references the core of non-dual thought; everything is made up of the fabric of the One Consciousness. There is nothing that is not Her. In this understanding, there is no dichotomy between something that is holy versus profane. All is embraced as a construction of the over-arching Intelligence which formed it. This references the first several lines of The Thunder: Perfect Mind where the “I am...” statements showed that the One is found both in the whore and the holy woman and is the first and the last. (read more here: https://www.monakeddyyoga.com/blog/-thunder-perfect-mind- part-1 and here: https://www.monakeddyyoga.com/blog/the-thunder-perfect-mind- part-2). As kula is the first descriptor, it lays the foundational lens through which we are asked to see the world - as a total reality which denies nothing, hides nothing and sees nothing as separate from the one divinity.

In order to see the whole, we need a specific starting point or vantage point from which to look. Our spiritual community can provide access to the teachings and perspectives that invite our gaze to settle and from which we can practice seeing the whole. While it is theoretically possible to do it without the support of a community, the group can facilitate and augment the understanding through which we can “see” more fully and clearly.

Spiritual communities are most often gathered around a central figure, a teacher who can provide guidance for focused practice. The teacher ideally is a clean embodiment of the One and, as such, has a greater capacity with which to experience the totality. However, here the word, kula, is used perhaps to indicate the importance of community over the one central figure.

The devoted community, especially one of some size, naturally has a variety of personalities and outward characteristics. As such, there are individuals that we immediately connect with and in which it is easier to see the One. At the same time, there are other individuals that automatically provoke less comfortable responses. They

challenge our capacity to see the One in this form. As a result, these ones act as teachers, showing us the limitations and preferences that interfere with clear seeing.

“Initiatory in-group” is one of the translations offered in the excerpts below. Historically, access to these sacred texts were limited to people who chose to take initiation in the tradition. Initiation was open to all humans, regardless of gender or caste, who demonstrated a true desire to awaken. Ceremonies to bring new practitioners into the tradition were held regularly and one would go through the process with a small group. This small collective would become an “in-group” of the larger community, based around their initiation date. It is easy to imagine that this group would provide peer support as they received practices and teachings at the same time. While initiation in this way is no longer so pervasive, this translation of kula indicates the importance of having a close circle of peers with whom you can discuss the practices, wrestle with the teachings and digest the totality of the awakening process. We know now without a doubt how peer support is a key element of individual success regardless of the life aspect we are highlighting. It makes sense that kula includes this aspect as well.

These last two definitions of kula can be summed up by the teaching: no one can do it for you and you can’t do it alone. While spiritual practice is inherently solitary (no one can do your practice for you), it is necessary to have the support of a community to full wake up to reality (you can’t do it alone). Waking up to reality is seeing the totality, everything, as a manifestation of the One who emanates it all. Guidance and support in this process allows for the integration necessary to have a coherent awake experience of embodiment.