1

Fourth Lecture

Tantra as Practice: Ritual and Yoga

The three introductory lectures have prepared us for the actual purpose for
the last and may be most important topic of today: Tantra as practice. It may
sound impossible to treat two vast subjects like ritual and yoga in a single lecture,
but, as before, we have to be content to consider the basic principles of both, and
to illustrate them with selected examples. At the outset it has to be stressed that
ritual and yoga are closely related, if not inseparable. It would be to oversimplify
matters to say that ritual is external activity (kriyā) and yoga internal, because
there is no tantric ritual without meditation or visualization (dhyāna), without
mantra and japa, and breath control (prāṇayāma). Besides, yoga or internalized
spiritual practice is often a substitute for ritual by interiorisation, but ritual
remains the paradigm. However, having said this, we do have to present the two
subjects separately. In fact, the most important link is the whole domain of
mantra.
I. Ritual:
You will find most correspondences between your Buddhist and Śaiva tantric
ritual practice, because they have had a parallel development and mutual
influences. It is therefore not so much the description, but the meaning of the
ritual elements which concerns us here.1 The two kinds of ritual on which we are
concentrating are: initiation (dīkṣā) and regular a occasional pūjā.
First some common features:
Tantric ritual puts into practice all the elements of the tantric universe, as we have
seen in the context of the tattvas. It can be called an actualization of the basic
principles, which otherwise would remain abstract. What happens in tantric ritual
is an operation of the divine energies – or energy – by channalising and, in a way,

1
I refer to the excellent study by A. Sanderson, Meaning in Tantric Ritual (New Delhi, 2006).
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manipulating them. Therefore the external action is only the tip of the iceberg, as
it were, beneath which the play of energies is happening.
Every ritual performance involves the practitioner with body, mind and
speech, or rather: vāk-kāya-citta. The three elements of the total human being are
so closely related that, for instance, uttering a mantra goes along with a mudrā or
gesture, and with a mental concentration or imagination. The external objects used
in worship, an icon, a maṇḍala, a water pot, fire etc., are so to say an extension
from the body to the cosmic elements which are all involved in the process. Every
ritual, whether simple daily worship of the deity or an elaborate initiation, requires
and effects a transformation of the agent or agents. Therefore the necessary
process of purification of the body of the worshipper and its transformation into a
divine “body of energy” (śāktadeha). Both, in the dualist Śaiva Siddhānta and in
the non-dualist Trika, the dictum of the Āgamas is taken seriously: “without being
a god one cannot worship god”, or “becoming Śiva one should worship Śiva”.
This involves the ritual purification (bhūta-śuddhi) and re-construction of the
divine body. It can also involve in different ritual situations states of possession
(āveśa) by the deity or Śakti.
Another element linking ritual and yoga closely is precisely the tantric
understanding of the body. I would dare to say that the basic misunderstanding of
Tantra, mainly in the West, is due to different conceptions of the body. The tantric
body is not only a microcosm containing and reflecting the macrocosm, it is a
symbolic body, with its channels and energy centers (nāḍī and cakra). It is the
locus of all the deities and the place for all sacred sites in the sacred geography.
Thus the substratum for both, ritual and yoga, is not the physiological materiality,
but the organism of energy. It is prāṇa, the life-energy which constitutes the link
between physicality and spirituality, and hence its importance in all yogic and
mantric practices.
The importance of sexual power, sexual symbolism and rituals, has to be
seen in this light of the tantric vision of the body.
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It is precisely this conception of the tantric-yogic body which underlies

important ritual elements such as mudrā and nyāsa (imposition of mantras on
parts of the body in order to transform it into the divine).
After these general remarks, which could be expounded, let me come to
concrete examples.
Dīkṣā, initiation:
From the very elaborate ritual described in the manual
Somaśambhupaddhati2 of Śaiva Siddhānta we can consider some fundamental
elements. Traditional exegesis again analyses the word in two syllables, thus
defining dīkṣā as “that which bestows knowledge and destroys sins” (dīyate
jñānaṃ, kṣīyate pāpam). In fact, dīkṣā is supposed to purify the disciple by
removing all his accumulated karma. It effects an ontological transformation of
the adept and opens the way to liberation: nirvāṇa or mokṣa. It does so by
destroying the limited self identified with the body and ritually creating a new
self. As any elaborate ritual it requires the creation of a sacred space, a maṇḍapa
and preliminary rituals. Since the process of deification of the body is so
important in all tantric rituals, not only dīkṣā, we may consider it in detail.
Now he purifies his body with the weapon-mantra, visualizing its power as
a fire sweeping up through his body and reducing it to ashes. He then
dispels these ashes with the ‘wind’ of the armour mantra. The process of
incineration is to be understood by the worshipper as the destruction of his
public or physical individuality (dehāhantā) and the blowing away of the
ashes as the eradication of the deep latent traces (saṃskārāḥ) of this
binding identification. He is to see that all that remains of his identity is
pure, undifferentiated consciousness as the impersonal ground of his
cognition and action. So doing he opens the way for his identification with
the deity through the mantras that follow: his ritual has removed the

2
Cf. Somaśambhupaddhati, Troisiéme partie, ed. and trnsl. into French by Hélène Brunner,
Pondichery, IFI, 1977.
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personality which impedes this ‘possession’. This invocation of the

Āgamic self into the place of his now absent individuality (aṇutvam) is
accomplished in two stages. First he installs the mantra of somatization
(mūrtividyā), identifying it with the primal urge towards the assumption of
form that rises up from within the waveless (nistaraṅgam) void of his now
de-individualized consciousness. The mantra’s verbal form is the
worshipper’s assertion that this power is now his identity. As he utters it he
becomes the deity-self in its internal, still undifferentiated potentiality as
the seed of cosmic expansion. In the next stage he expands this foundation-
self by infusing through touch into the parts of his ‘body’ the whole series
of deities which he will later worship in the internal maṇḍala
(yājyadevatācakranyāsaḥ, = viśeṣanyāsaḥ), seeing them as the cosmic
extroversion of this innermost, “I”. This structure of deities in the form of
mantras is mantrically translated through numerical equivalences into the
thirty-six ontic levels that constitute the Śaiva totality, the tattvas from Śiva
(36th) to earth (1st). His body thus divinized as the all-containing Absolute
(anuttaram), he worships it with flowers, incense and the like.3
Obviously, the role of the Guru is central to initiation, and he too must be
deified, if not by his spiritual power, then by the power of mantras. Thus the hand
of the Guru is transformed into the “hand of Śiva”, with which he blesses the
initiand, who then gets possessed by the god (āveśa).
There are different grades of initiation in Śaivism, the lowest being
samayadīkṣā “initiation of the regular”, a kind of novice, who gains thus access to
the tradition and to the study of its scriptures. The most important is the
nirvāṇadīkṣā, “liberating initiation” which opens the way to final liberation (in the
extreme case there is a sadyonirvāna dīkṣā which leads to the immediate death – it
is given only in case of a seriously ill disciple). The initiate becomes a putraka, a

3
Summary of the ritual based on Tantrāloka, by A. Sanderson, Maṇḍala and Āgamic Identity in
the Trika of Kashmir, p. 174-176.
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“son of Śiva’. He is fully entitled to perform all the rituals and study the
scriptures. Finally there is the initiation of a master, ācārya dīkṣā, the highest,
which presupposes the nirvāṇa dīkṣā, and it is given mostly by the Guru to his
chosen successor.
Now in Śaiva Siddhānta ritual is essential to purify the disciple and allow
him access to liberation. In non-dualist Trika or Kashmir Śaivism elaborate ritual
can be replaced by a spiritual act. Thus the Tantras mention the alternatives that
the graceful look, touch, or word by an accomplished master is sufficient to
achieve the same goal of transforming and purifying the disciple, and granting
him or her access to the highest experience.
In this tradition there is another kind of yogic dīkṣā called "initiation by
penetration" (vedha dīkṣā), which is operated by the transfer of the Guru's spiritual
power in the breath of the disciple, effecting an intense union of Guru and
disciple. It leads to an awakening of the kuṇḍalinī energy in the central vein of the
disciple, making him ascend to the total fusion with the Absolute. The highest
form of this is the paravedha dīkṣā, leading to divinisation of the initiate.
The difference between the dualistic and non-dualistic approach to ritual
lies also in the former (Siddhānta) following the brahmanical distinction between
pure and impure, which determines the entire life-style (dvaitācārya), whereas the
Trika advocated the practice of non-dualisty or advaitācāra. This means the
conscious overcoming of the vedic distinction by involving contact with impure
persons and substances in their ritual. This practice was meant to liberate
consciousness from the contraction (saṅkoca) and inhibition which holds it in
bondage,4 and by overcoming orthodoxy to lead to a state of transcendence. A.
Sanderson sums it all up in the statement: "Transgression, then, is translated into
transcendence." This, of course, implies the breaking of caste and gender barriers.5

4
Cf. A. Sanderson, Meaning in Tantric Ritual, p. 17, 78f.
5
Kṣemarāja accuses the dualists of "being in the grip of the demon Caste"! (SvTVI.75)
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What about the daily or occasional ritual of pūjā? The initiate is supposed
to perform daily worship of the deity, apart from a number of other rituals.
It would lead too far to go into a description of the rituals, and I want to
give only the basic elements and their spiritual meaning given by the Tantras of
the left and their exegetes. Again and again it is stressed that the external ritual
has to be internalized. As far as the worship of iconic forms, the Śivaliṅga or
images is concerned, “it is the mantras rather than the iconic forms which may be
associated with them that are the essential embodiments of the deities of Tantric
worship. There are cults of aniconic mantras but not of icons which are not
mantras”.6 Mantras are thus central to both, ritual and yogic practice.
The other elements of worship are mudrā, ritualized and powerful gestures,
nyāsa, imposition of mantras with mudrās, on the worshipper’s body, and
maṇḍala, the sacred diagram.
The Śaiva non-dualists face the problem, also with regard to dīkṣā, that
ritual always implies a duality (between worshipper and object of worship, as well
as action) which seems to contradict the fundamental non-duality. Abhinavagupta
has a wonderful expression in his Tantrāloka. The ritual context is the nyāsa
(imposition of mantras) on the arghapātra, the sacrificial jar, which is then
worshipped with mantras (TĀ 15.146). Then he says:
Since all things (hence also the objects and elements of worship) are
inseparable from Śiva, either as bestowing supernatural powers (siddhi, in
the case of the worshipper seeking them), or in fullness (for the one
seeking liberation), the same applies in worship to the factors of action.147
All the elements of (ritual) action are clearly revealed to be inseparable
from Śiva.
Since everything is in the paradigm (model) of worship, this applies even
to daily activities like walking etc.148

6
A. Sanderson, Meaning in Tantric Ritual, p. 21.
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This means that the activities of the enlightened one are performed on the
paradigm of worship, which pervades all ordinary actions as non-different from
the Divine. Thus both, worship in all its actions is a contemplative exercise, and
worldly activities are pervaded by the same worshipful attitude.
Right from the Tantras to their interpretation by the Śaiva authors we find
numerous examples of substitution of ritual acts by contemplation or spiritual acts.
This is often called the “true, not created” worship (vāstava, akalpita). Here
worship is translated into purely cognitive terms. To give another example of a
purely spiritual worship of the deity with its various actions.
Cleansed by joyfully immersing himself in this universe brimming with the
<liquid>/<bliss> (rasaḥ) of his awareness, (Libations): he should gratify
the entire sequence of the cosmic hierarchies. (Ash-bath): The bath (which
follows) is the immersion of his body and other (levels of contracted
selfhood) in the ‘white ash’ which remains of the universe when he has
incinerated it in the fire of his expansive awareness. (Visualization of the
burning of the body, etc.): When he has performed the rites of ablution and
gratified the infinite deities in this way he should ‘purify’ the levels of
reality (tattvam) which have given rise to his body (and the rest).
(Imposition of the ‘body’ and pantheon of mantras): True impurity is the
idea that these (contracted entities) are other than Śiva, even though they
are identical with him. True purification is the obliteration of this idea. So
he comes to see that his ‘body’ contains nothing but consciousness, that it
is free of duality: and so he rests omnipotent in the autonomy of pure
awareness. (Self-worship): Whatever delights his mind in any of the fields
of the senses is then ‘placed’ <in the light of the real which is
Brahma>/<upon that place of nectar which is (the aperture of) Brahmā>
For it is thus that it becomes a true offering (to the circle of the powers of
consciousness). (Making offerings): As for the presentation of offering to
the deities (pūjā), in its true form this is the reunion of the alienated totality
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of phenomena with the autonomous, pure and infinite self which is the
consciousness of Bhairava.
Tantrāloka 4.115-22 (transl. by Sanderson, Meaning, p. 50-51)
What all this shows is that external forms to be worshipped are secondary
to internal understanding of the meaning of the ritual actions. Besides, the mantras
are more important than the object under worship.7
The Vijñāna Bhairava Tantra gives at the end a spiritualised meaning of
the ritual actions: homa, yāga, snāna, pūjā etc. For example:
Worship (pūjā) does not consist in offering flowers abd other substances.
The real worship consists rather in setting one’s mind firmly on the
supreme Void of thought-free consciousness. This woeship is an absorption
with great fervour and respect. 147
Real oblation (homa) consists in offering all the elements, the senses and
sense-objects along with the mind into the fire of the Great Abode of the
Void, using awareness as the sacrificial ladle. 149
Real sacred bath (snāna) is called absorption into the essential nature of
one’s own Self. This Self is the universal essence of freedom, bliss and
consciousness.152

II. Yoga
We have seen that the spiritualization of ritual, or the internalized ritual is
already a form of Yoga or contemplation. If we speak of Yoga in the context of
tantric Śaivism, it means spiritual practice in general, as the title of the section of
any Āgama implies. What we will consider in this very condensed presentation of
a vast topic is, on the one side, the relation of this form of yoga to the well-known
Yoga of Patañjali’s Yoga Sūtra, on the other side the classification of the upāyas
as spiritual ways, as based on the Mālinīvijayottara Tantra and developed by

7
“The identity of a Tantric deity rests principally in its mantra and only secondarily and
dispensably in its icon”. A. Sanderson, The Visualization of the deities of the Trika, p. 78.
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Abhinavagupta. At last I will illustrate the wide range of spiritual practice as it is

revealed in the unique Vijñāna Bhairava Tantra, the source of mystical experience
for the entire tradition.
First of all the yoga of the Āgamas has six limbs which differ from the
aṣṭāṅgayoga of Patañjali (yama-niyama-āsana-prāṇāyāma-dhāraṇā-dhyāna-
samādhi). Even when the same terms are used, they are given a different meaning.
The list differs in the different Tantras, but yama, niyama and āsana are not
included (not that they are not practised, but just as preliminaries). To give an
example of such re-interpretation from the Netra Tantra which mentions the eight
limbs of Patañjali, but with different meaning (NT 8.9-29).
Āsana: Taking refuge in the central Breath, in the middle of the paths of
exhalation and inhalation (prāṇāpāna), and being supported by the energy
of knowledge (jñānaśakti), one attains the seat. 8.11
This sounds like prāṇāyāma, but it is the starting-point, hence āsana. The actual
description of prāṇāyāma follows:
Leaving the gross form of breath like exhalation etc., one should enter the
subtle path, and transcending the subtle (prāṇa) one attains the supreme
vibration. This is called prāṇāyāma, from which (state) one does not fall
again. 8.12-13a
Dhyāna is described as follows:
Transcending the properties of the intellect, meditating on the imperishable
all-pervading Lord who is not meditable (nirdhyeya, not an object of
meditation), that is known as meditation by the wise which is to be
meditated upon as self-consciousness (dhyeyam svasaṃvedyam). 8.15
Samādhi receives a special interpretation as the awareness of equality in all living
beings (samāna-dhī), “all else is deceiving the people”! (8.17-18). Besides, “the
supreme samādhi is the awareness “I am Śiva, without a second” (18).
The specific tantric yoga is kuṇḍalinī yoga, which belongs also to the
tradition of Haṭhayoga. This brings us back to the centrality of Śakti, the cosmic-
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divine Power lying dormant in the body of every conscious being, and which can
be awakened by introspection and spiritual practice. The entire system of
‘imagining’ the yogic body with its channels (nāḍī) and nerve-centres (cakra or
granthi) is underlying this practice and experience. By rising through the cakras,
which implies a piercing them, from the lowest to the highest (brahmarandhra)
and even beyond the body to the dvādaśānta (end of the twelve) above, the yogī is
united with the Supreme Śakti and attains a state of universal pervasion (vyāpti).
See for instance two verses of the early Vijñāna Bhairava:
Meditate on the Śakti rising from the mūladhāra (cakra) which is luminous
like the rays of the sun and which gets subtler and subtler until it dissolves
in dvādaśānta. Then the awakening to Bhairava will occur. V. 28
(Meditate on) the rising Śakti like lighting, as it moves upward from one
cakra to the other until it reaches dvādaśānta. At the end is the great
awakening. 29
According to the Śaiva Tantras, there are three stages of kuṇḍalinī: prāṇa
kuṇḍalinī, connected with the breath and hence an energy which can be ‘felt’ in
the body; cit kuṇḍalinī, which is experienced by awareness on any center, and
parā kuṇḍalinī which is not different from the cosmic and divine Energy. It cannot
be an object of experience. But the awakening of kuṇḍalinī is attributed to an
intense ‘descent of power’ (śaktipāta) or grace, which is not the result of any
practice. The rise of kuṇḍalinī is also associated with the practice of mantra
(uccāra). The ascending energy of the mantra, mainly a bīja mantra like OṂ,
HUṂ, HRĪṂ, SAUḤ, along with the energy of prāṇa, passes through twelve
stages, reaching to the supreme level of unmanā, “beyond the mind”.
The most important spiritual centres are the central vein (madhyānāḍī or
suṣumnā), in which the two forms of breath (prāṇa-apāna) have to enter in order
to take the path of ascent, and the Heart, again not the physical organ but the heart
cakra. Both are often called madhya without specification.
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Abhinavagupta describes in his Tantrāloka the ascent of uccāra and the

different states of bliss experienced along the way. In the short version of the
Tantrasāra:
Before ‘uttering’ the prāṇa (making it ascend) one rests in the void of the
heart, then, by the rising of the breath, outside. When (the yogī) turned
outside sees the universal nature of all things by the full moon of inhaling
he becomes free from all desires for other (experiences). Then, by the
rising of the equalized breath (samāna) he experiences the repose by the
union (of all opposites) Then, by the rising of the fire of the ascending
breath (udāna) he overcomes the conception of the difference between
subject and object (and all opposites). When this fire of absorption has
ceased, at the rise of the pervasive breath (vyāna) he shines, being freed
from all limitations.
These forms of repose (viśrānti), starting from the void to the all-pervasion
are taught as the six stages of bliss: nijānanda, nirānanda, parānanda,
brahmānanda, mahānanda and cidānanda. When the one supreme reality
which is free from arising and setting finds its repose within, the bliss is
called jagadānanda (universal bliss), which is an awareness of all the
others. When the yogī rests in any one of these stages of ascent (uccāra), in
two or in all, then he attains the true reality of repose, free from body,
breath etc. Then, by an awareness directed to the secret practice of the
rising of the seed of creation and dissolution he purifies his thought
(vikalpa).
In each of these states of repose he experiences five states in order of
ascent. First there is the experience of bliss when he has touched a portion
of the fullness, then follows an elevation (udbhava), when for a moment a
state free from the body is experienced, next follows a trembling (kampa),
when the identification with the body becomes loosened by experiencing
an overwhelming by one’s own power, next a kind of sleep (nidrā), when
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the extroverted tendency disappears. Thus, when (the wrong idea) of

considering the self as the non-self has been dissolved, and due to an all-
inclusive nature the non-self has been dissolved in the self, then (he
experiences) an intoxicating ecstasy (ghūrṇi), due to the rise of the great
pervasion (mahāvyāpti).
Tantrasāra 5, pp.38-40
This process shows a very high level of mystical experience attained through the
stages of ascent of mantra and prāṇa (uccāra), ultimately reaching a dissolution of
all external reality and experiencing the supreme vibration. This highest state is
called “The heart of the yoginī” (yoginīhṛdayam). The entire process is described
as “the signs of the path” (pathalaksanāni). However, this practice or experience
belongs to the lowest of the four upāyas or ways of liberation: āṇavopāya, the
individual way.
The Tantras contain such a wealth of spiritual practices that it was the
genius of Abhinavagupta to arrange them in a systematic order of the upāyas. He
bases it on the Mālinīvijayottara Tantra (2.21-23) which speaks of three ways of
“penetration” (āveśa). Abhinavagupta has added a fourth and started the
description from the top in descent. The fourth one is precisely anupāya, the
pathless path or the way without any means. This corresponds to the highest place
assigned in this system to sudden enlightenment, over and against the means using
the body, the senses, the mind and intellect, which are gradual (krama), Thus
every form of yoga as practice belongs to the lowest, the individual means. This
is followed (in ascending order) by the way of Energy, śāktopāya, which is
predominantly a way of knowledge (jñāna). The divine way or śāmbhava lies
beyond that and comes close to the non-way, it is based on the Energy of will
(icchā). Practically all spiritual methods and experiences are contained within this
scheme and are organized according to the level of consciousness of the
practitioner. You can see from the scheme that these four ways have their
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correspondences in different areas of the system present in the Āgamas (see

Tantrāloka, esp. chapters 1-5).
Coming back to the theme of sudden enlightenment I want to give some
examples of both, practices and experiences, taken from the already quoted
Vijñāna Bhairava. As far as practice is concerned, they mostly belong to what is
called bhāvanā, sometimes translated as “creative contemplation”, a very vast
field of meditative practices well-known in Buddhism. There is a clear difference
between dhyāna and bhāvanā. An example for the first:
One should meditate on the body as only enclosed by the skin as with a
wall, with nothing inside. Meditating in this way, one attains the One who
cannot be meditated upon (adhyeya). 48
An example for the second:
If one contemplates (paribhāvayet) simultaneously that one’s entire body
and the universe consists of nothing but Consciousness, then the mind
becomes free from thoughts and the supreme Awakening occurs. 63
An example for a spontaneous experience (which could also be a practice):
By standing above a deep well or any abyss and fixing one’s eyes (on the
bottom), one becomes completely free from thoughts, and immediately the
mind will certainly be dissolved. 115
The Vijñāna Bhairava shows precisely that any of life situation can become an
occasion for spiritual practice or experience, for which many examples are given.
These practices (called dhāranā) can again be placed in the scheme of the four
upāyas.
Within the space of a lecture it is not possible to go deeper into any of these
practices, and to describe the goal achieved by the practice of Tantra. At the end I
want to add at least a brief mention about the philosophy of Tantra (obviously
without being able to do justice to this important topic). There is a wide spread
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opinion, even among scholars, that Tantra is only a practice without a philosophy.8
The contrary is true. The reason why the philosophy has not been given its due
recognition is, on the one hand, that it does not fit into the scheme of the six
orthodox Darśanas, being considered outside the Veda. Interestingly, when
Buddhism is called vedabāhya by the school of Mīmāṃsā (Kumārila), the Śaivas
have been called vedabāhyatara, even more removed from the Veda! The other
reason may be that this system, as the entire tantric literature of Kashmir, has been
discovered only in the last decades of the 20th century, and hence has found its
entry into histories of Indian philosophy only very recently.9 In fact, Kashmir,
which has been the cradle of many important traditions, texts and disciplines, “the
privileged land of Indian culture”10, has brought forth the system of Pratyabhijñā,
“Recognition”, which has come to “provide the theoretical bases for all Hindu
Tantrism” (ibid.), irrespective of “sectarian” identities, like Vaishnava, Śaiva, etc.
This is a philosophy of Consciousness which, in its non-dualism, goes beyond the
Advaita Vedānta. Its basic insight is the self-recognition of the true essential
nature (svarūpa). It has been developed in close dialogue with the Buddhist
logical-epistemological school (Dharmakīrti etc.). Spiritually the act of
recognition corresponds to the highest upāya, and to sudden enlightenment.
However, being a system of “supreme non-dualism” (paramādvaita), it does not
exclude any practice or theory, at their respective level.
This fact had at least to be mentioned, without elaborating it. A dialogue
between Pratyabhijñā or Kashmir Śaivism and Buddhism, as it was led from the
9th to the 13th centuries, would even today be very fruitful both spiritually and
philosophically. Maybe this is a humble beginning.

8
Cf. the misleading remark by George Feuerstein: “Tantrism’s contribution to philosophy is negligible.
Its unicity lies wholly within the practical sphere, the sādhanā…” The Essence of Yoga, p. 176-177.
9
For an excellent and brief redressal of this onesidedness, cf. R. Torella, The Philosophical Traditions
of India, Varanasi (Indica) 2011.
10
Op.cit. p. 117.
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But let me end with a description of the state reached by this supreme
yoga:11
1. When the yogī, his mind and breath merged in the inner goal,
directs his gaze outward, without blinking,
himself seeing, yet as it not seeing,
by your grace, Master, this is the divine mudrā.
This reality indeed is the state of Śiva,
beyond both void and non-void.
3. Each word from his mouth is a supernatural mantra
the posture of his body, cause of joy and suffering,
is itself the mystic mudrā. The spontaneous flow
of his breath is truly the wonderful yoga.
When I realize the supreme light-filled domain
of Divine Energy, what does not shine?

11
Anubhavanivedana by Abhinavagupta.