I'm reading some poetry and found this verse:

The breath enters with the sound 'ham'

and exits with the sound 'so'

Become aware of the space where 'ham' merges inside

and 'so' merges outside.

That is the space of the Self.

Well years ago when I was doing So'ham a lot I might have gotten this idea but then through not doing much sadhana with So'Ham for a long while, forgotten it. But when I read about So Ham many times, I got caught up in this idea of a "GAP" between Inhale and Exhale that is like impossible or at least annoying or difficult to catch "because it was a space in Time". But what this Verse is saying is... I guess its simply space inside and space outside. I know about the "Dvadashantas" but that concept doesn't really help me.

Years ago, I discovered that when I looked within—focusing inward on the heart center while keeping my eyes open—my gaze would lock straight ahead and shift into a wide, panoramic view. At the time, I thought nothing of it and casually assumed it was Shambhavi Mudra.

Now, studying the Vijñāna Bhairava Tantra, I realize that this exact state—internal focus on the heart/consciousness combined with an open, unfocused external gaze—is Bhairavī Mudrā.

Dropping into that panoramic view without mentally labeling or conceptualizing the objects in your field of vision shifts perception directly from Savikalpa (thought-bound, object-differentiated awareness) into Nirvikalpa (direct, non-conceptual awareness).

What’s remarkable is how accessible this actually is. A person can simply soften their gaze and expand their vision peripherally to immediately gain relief from Vikalpa—it's so natural that even a five-year-old can do it. It requires no complex visualization or effort, just a shift in perception to directly experience the expanse of Bhairava Consciousness.

Has anyone else spontaneously fallen into Bhairavī Mudrā prior to reading about it in the VBT, or currently practicing with these specific Dhāraṇās? Would love to hear your thoughts and experiences

Years ago, I discovered that when I looked within—focusing inward on the heart center while keeping my eyes open—my gaze would lock straight ahead and shift into a wide, panoramic view. At the time, I thought nothing of it and casually assumed it was Shambhavi Mudra.

Now, studying the Vijñāna Bhairava Tantra, I realize that this exact state—internal focus on the heart/consciousness combined with an open, unfocused external gaze—is Bhairavī Mudrā.

Dropping into that panoramic view without mentally labeling or conceptualizing the objects in your field of vision shifts perception directly from Savikalpa (thought-bound, object-differentiated awareness) into Nirvikalpa (direct, non-conceptual awareness).

What’s remarkable is how accessible this actually is. A person can simply soften their gaze and expand their vision peripherally to immediately gain relief from Vikalpa—it's so natural that even a five-year-old can do it. It requires no complex visualization or effort, just a shift in perception to directly experience the expanse of Bhairava Consciousness.

Has anyone else spontaneously fallen into Bhairavī Mudrā prior to reading about it in the VBT, or currently practicing with these specific Dhāraṇās? Would love to hear your thoughts and experiences

Lately I've become more curious about the power of Kali. A long time ago, I had a particularly powerful experience after a group chanting session of Kali Durghe Namo Namah. For me, it was a peak experience.

Here I am years later, still doing sadhana, and it is dawning on me that Kali and Durga are precisely what I need to help chop down the vikalpas. I got intrigued by the Kali mantra and now also with the Durga mantra.

I am curious if others have had this progression in their sadhana, and what your experiences are with the Goddess and these mantras in attaining quiescence of mind (chitta)?

The Śiva Sūtras, 2.6–2.7 highlights a critical shift in how sound operates in sādhanā: "Guruh upāyaḥ" and "Mātṛkācakra-sambodhaḥ."

As Swami Lakshmanjoo points out in his commentary, Mātṛkā—the un-understood matrix of sound—is what keeps consciousness bound in vikalpas. But when recognized through direct awareness, that same Mātṛkā functions as the living Guru within, operating as the inherent power of Śakti rather than a mere conceptual idea.

For householder practice, this changes how japa and contemplation function. Instead of treating mantra as an external mechanical tool, practice becomes a direct entry into devotional absorption (Bhāva)—allowing Mātṛkā to dissolve conceptual noise from the inside out.

How do other sādhakas here approach the transition from external mantra mechanics to the internal recognition of Mātṛkā during daily practice?

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In classical non-dual Śākta-Śaiva philosophy, few concepts are as radical or as liberating for the modern practitioner as Swami Lakshmanjoo’s commentary on these two crucial sūtras.

In many spiritual circles, the "Guru" is viewed almost exclusively as a physical, external figure—a human mediator who holds exclusive access to spiritual power. However, Vasugupta and Abhinavagupta (as illuminated by Lakshmanjoo) point us toward a much deeper, internal reality: the true functional Guru is the living power of grace (Anugraha) operating directly through Mātṛkā (the creative matrix of sound and consciousness).

Here are a few core takeaways I’ve been reflecting on regarding how this shifts our understanding of Sadhana and daily presence:

1. From External Master to Living Sound (Mātṛkā)

Sūtra 2.6 tells us that the Guru is upāya—the direct means or grace that reveals one's inherent nature. Sūtra 2.7 immediately clarifies what this means on an experiential level: the Guru is the realization (sambodha) of the Mātṛkā-chakra.

Mātṛkā isn't just letters of the alphabet or dead text in a book; it is the fundamental, unmanifest Śakti that structures human experience. Every thought, emotion, and concept (vikalpa) is constructed from the subtle vibrations of Mātṛkā. When a mantra becomes alive (caitanya) through devotional absorption (Bhāva), it ceases to be a mental repetition and becomes the Inner Guru leading consciousness back to its source.

2. Dropping Vikalpas as the Ultimate Presence

Often, we get caught in mental preferences, rigid concepts, and socio-cultural gatekeeping about what "proper" practice should look like. But when Mātṛkā is understood as the Inner Guru, the practice simplifies dramatically:

• The living present moment itself becomes the ultimate field of practice.
• Japa (repetition) shifts from a mechanical chore into an act of resting directly in the "sweetness" and natural attraction of consciousness.
• Dropping mental constructs (Vikalpa-kṣaya) allows us to abide in immediate, non-dual presence (Abheda) right in the midst of daily householder life.

3. Grace and the Householder Path

For those of us navigating the non-monastic path, this perspective removes the paralysis of feeling isolated or dependent on external institutional hierarchies. External human teachers can certainly point the way, but the actual awakening—the shift from egoic identification to direct Śākta presence—is executed by the Inner Guru: the living, self-revealing Śakti within our own awareness.

Questions for the Community:

1. How do you navigate the balance between external guidance (Guru-mūla) and cultivating reliance on Mātṛkā / the Inner Guru in your daily Japa or meditation?
2. For those practicing Kashmir Shaivism or Śākta Agamas, how has shifting your focus to Mātṛkā changed your experience of mantra activation (caitanya)?

"Gurur upāyaḥ" — The Guru is the means. (Śiva Sūtras 2.6)

"Mātṛkācakrasambodhaḥ" — The realization of the wheel of Mātṛkā is the Guru. (Śiva Sūtras 2.7)

In classical non-dual Śākta-Śaiva philosophy, few concepts are as radical or as liberating for the modern practitioner as Swami Lakshmanjoo’s commentary on these two crucial sūtras.

In many spiritual circles, the "Guru" is viewed almost exclusively as a physical, external figure—a human mediator who holds exclusive access to spiritual power. However, Vasugupta and Abhinavagupta (as illuminated by Lakshmanjoo) point us toward a much deeper, internal reality: the true functional Guru is the living power of grace (Anugraha) operating directly through Mātṛkā (the creative matrix of sound and consciousness).

Here are a few core takeaways I’ve been reflecting on regarding how this shifts our understanding of Sadhana and daily presence:

1. From External Master to Living Sound (Mātṛkā)

Sūtra 2.6 tells us that the Guru is upāya—the direct means or grace that reveals one's inherent nature. Sūtra 2.7 immediately clarifies what this means on an experiential level: the Guru is the realization (sambodha) of the Mātṛkā-chakra.

Mātṛkā isn't just letters of the alphabet or dead text in a book; it is the fundamental, unmanifest Śakti that structures human experience. Every thought, emotion, and concept (vikalpa) is constructed from the subtle vibrations of Mātṛkā. When a mantra becomes alive (caitanya) through devotional absorption (Bhāva), it ceases to be a mental repetition and becomes the Inner Guru leading consciousness back to its source.

2. Dropping Vikalpas as the Ultimate Presence

Often, we get caught in mental preferences, rigid concepts, and socio-cultural gatekeeping about what "proper" practice should look like. But when Mātṛkā is understood as the Inner Guru, the practice simplifies dramatically:

• The living present moment itself becomes the ultimate field of practice.
• Japa (repetition) shifts from a mechanical chore into an act of resting directly in the "sweetness" and natural attraction of consciousness.
• Dropping mental constructs (Vikalpa-kṣaya) allows us to abide in immediate, non-dual presence (Abheda) right in the midst of daily householder life.

3. Grace and the Householder Path

For those of us navigating the non-monastic path, this perspective removes the paralysis of feeling isolated or dependent on external institutional hierarchies. External human teachers can certainly point the way, but the actual awakening—the shift from egoic identification to direct Śākta presence—is executed by the Inner Guru: the living, self-revealing Śakti within our own awareness.

Questions for the Community:

1. How do you navigate the balance between external guidance (Guru-mūla) and cultivating reliance on Mātṛkā / the Inner Guru in your daily Japa or meditation?
2. For those practicing Kashmir Shaivism or Śākta Agamas, how has shifting your focus to Mātṛkā changed your experience of mantra activation (caitanya)?

Happy day-after Guru Purnima, everyone.

While reflection on the physical lineage (Parampara) is central to this time of year, I've been revisiting Swami Lakshmanjoo’s oral commentary on the Śāktopāya section of Vasugupta’s Shiva Sutras (The Supreme Awakening, edited by John Hughes). The sequence of Sutras 2.6 and 2.7 creates a provocative arc regarding the true nature of the Guru:

1. Sutra 2.6 — Gururupāyaḥ ("The Guru is the means") Swamiji clarifies that the physical body sitting in front of you is not the actual Guru. The real Guru is the Grace (Anugraha) or divine power of consciousness itself. The physical master acts as the transmission channel, but the true "Means" (Upāya) waking you up is this unconditioned divine energy.

2. Sutra 2.7 — Mātṛkācakrasambodhaḥ ("Knowledge/Awakening of the wheel of Mātṛkā") Right in the next verse, Swamiji explains how that Grace/Guru operates in practice. Mātṛkā refers to the matrix of energy hidden within phonemes/letters from which all mantras are formed. Swamiji points out that when an initialized Chaitanya (live) mantra enters the disciple's awareness, the power of the Mantra itself takes over the role of the Guru. It acts internally: purifying mental impressions, pulling attention inward, and dissolving duality from within.

If the awakened Mātṛkā (the live Mantra vibrating in consciousness) performs the actual internal work of cleansing awareness and revealing God-consciousness, does the external human master effectively step out of the way once Mātṛkā takes over?

How do you view the balance between external devotion to a living master vs. recognizing the internal Mantra-as-Guru as the ultimate functional teacher?

Interested in what you think about it.

Yikes I can't make backstories today. They seem to be gone in the bot creation.

Do these cover everything?

Anava Mala: I'm not good enough

Karma Mala: I'm the doer

Mayiya Mala: I don't belong here

Here are the 65 verses of the Changdev Pasashti using Swami Abhayananda’s translation. While any translation of 13th-century Old Marathi is bound to spark debate over exact philosophical nuances (like the Advaita-style 'wall' imagery in Verse 13 versus the more Shaiva 'perceiver and perceived' oneness in other verses), I wanted to share this clean copy to see how this community interprets the underlying philosophy.

CHANGADEV PASASHTI (Letter to Changadev).

1. Salutations to the Lord of All,
   Who is concealed within the visible Universe.
   It is He who causes this Universe to appear,
   And it is He who causes it to vanish as well.
2. When He is revealed, the Universe disappears;
   When He is concealed, the Universe shines forth.
   Yet He doesn’t hide Himself,
   Nor does He reveal Himself;
   He is always present before us at every moment.
3. No matter how diverse and varied the Universe appears,
   He remains unmoved, unchanged;
   And this is just as one would expect,
   Since He is always One, without a second.
4. Though gold may be wrought into many ornaments,
   Its ‘gold-ness’ never changes;
   In the same way, He never changes,
   Though the Universe contains so many varied forms.
5. The ripples on the surface of a pond
   Cannot conceal the water;
   This Universe of many forms
   Can it conceal His Being?
6. The element, earth, is not concealed
   By the immensity of the planet, Earth;
   Likewise, He is not concealed
   By the immensity of the Universe.
7. The Moon above does not become hidden
   By the glory of its fullness,
   Nor does fire become hidden
   By its leaping, roaring, flames.
8. It is not ignorance that causes the separation
   Between the perceiver and the perceived;
   Truly, everything is Himself,
   And He is the cause of everything.
   171
9. Whether it is called a ‘shirt’ or a ‘blouse’
   It is only the names that vary;
   It is clear that both are only cotton cloth.
   Though different kinds of clay pots are called by different names,
   Their varied colors cannot conceal
   The fact that all are made of clay.
10. The condition of separation
    Does not exist in one whose vision is clear;
    He remains alone, amidst all duality.
    To Him, the perceiver and the perceived are one.
11. Though different kinds of ornaments have different names,
    All are made of gold.
    Though a body possesses several different limbs,
    Its unity is not disturbed.
12. It’s the one pure Consciousness that becomes everything.
    From the Gods above to the Earth below.
13. Though the shadows on the wall are ever changing,
    The wall itself remains steady and immobile.
    Likewise, the forms of the Universe take shape.
    Upon the one eternal and unchanging Consciousness.
14. Brown sugar remains brown sugar,
    Though it may be molded into many forms;
    Likewise, the ocean of Consciousness is always the same,
    Though It becomes all forms of the Universe.
    172
15. Various clothes of various patterns.
    Are made from cotton cloth;
    Likewise, the varied forms of the Universe.
    Are variously formed of Consciousness,
    Which remains forever pure.
16. Consciousness always remains in its pristine state,
    Unmoved by feelings of sorrow or joy;
    Even though It may suddenly become aware of Itself,
    Its state and Its unity remain forever undisturbed.
17. The world that is perceived comes into being,
    And tantalizes the Perceiver within it;
    Though even the rays of the shining Sun.
    Are but a reflection of Its own eternity.
18. From within Its own divine pure depths,
    It gives birth to the perceivable world.
    The perceiver, the perceived, and the act of perception:
    These three form the eternal triad of manifestation.
19. In a spool of thread that’s tightly wound,
    Nothing can be found of the beginning or end;
    The thread is so intricately bound
    That its unity remains whole and undisturbed.
    Without the triad of perceiver, perceived, and the act of perception,
    One pure and primal Consciousness
    Enchantingly shines and sparkles alone.
    173
20. Though It always has existence,
    It sees Itself only when this ‘mirror’ is present.
    Otherwise, there is no vision;
    There is only the awareness of Itself.
21. Without causing any blemish in Its unity,
    It expresses Itself through this triad as substance;
    These three are the ingredients
    In the creation of this perceptible Universe.
22. When the perceived becomes manifest,
    The perceiver comes into existence simultaneously.
    And by what appears to be a substantial world
    The eyes become beguiled.
23. When the perceptible world is withdrawn,
    What can the eyes perceive?
    Can the eyes have any purpose
    If the objects of sight are not there?
24. It is only because of the existence of the perceived.
    That perception can exist at all;
    If what is perceived is totally removed,
    What food shall the other two have?
25. Thus, the three dissolve into absolute unity;
    Then, only One exists.
    The three exist in the void of imagination;
    Only Oneness is real; all else is a dream.
    174
26. A face suffers no distortion until a mirror is brought;
    Prior to that, its form and color are pure and true.
    What a difference when it’s reflected in a mirror!
27. Thinking that It’s there within the mirror,
    The Self reaches out to see Itself.
    The eyes become thoroughly beguiled
    When the Self confronts the image of Itself.
28. Before the world began, it remained in Its own state,
    Beyond perceiver and perceived, aware only of Itself.
29. Like sound, where there is no bugle or drum,
    Or like fire, where there is no fuel to consume,
    The Self, containing nothing in particular,
    Remained pure and clear, in Its original state.
30. It cannot be spoken of or spoken to;
    By no means may It be understood by the intellect.
    It is always complete and whole,
    And so It shall always be.
31. The pupil of an eye cannot see itself!
    True, it is the very instrument of vision;
    But it does not have such an ability as that.
    In the same way, even the Self-realized Yog
    Is helpless to see the Seer
    Knowledge cannot know Itself;
    The Perceiver cannot perceive Itself.
    175
32. Where Knowledge is perfect and full,
    Ignorance cannot exist at all;
    So how could even the desire to know Itself
    Arise in Knowledge absolute?
33. Therefore, one should address It
    Through silence, by being nothing,
    If one would be free, all-knowing, all-pervading;
    For, in that ‘nothing. all power resides.
34. It is stated in all the holy scriptures,
    ‘One Reality remains ever steadfast;
    Like water within the curling waves,
    That alone always remains.
35. It is Seeing, without an object;
    It is Vision, clear, perfect, and free.
    It exists alone, without anything else;
    Within Itself is everything and nothing.
36. Its existence rests on non-existence;
    It sees without any object to see,
    It enjoys without any object to enjoy;
    It is complete and whole in Itself.
37. Changadeva, you are a Son of the Lord,
    As a piece of camphor is a son of camphor.
    O Changadeva, please listen to and heed
    These words I’m uttering to you.
    176
38. Jñānadeva says to Changadeva:
    Your listening to my words
    Is like my own hand
    Accepting the clasp of my other hand.
39. It is like words hearing themselves being uttered,
    Or like taste having a taste of itself,
    Or like a ray of light hoping to give light.
    To other rays already bright.
40. It is like the attempt to improve gold.
    By mixing it with gold,
    Or like a perfect face.
    Becoming a mirror in order to see itself.
41. Our conversation, O Chakrapani,
    Shall be like that when we meet,
    Like the attempt to see one’s own self
    By creating of oneself a mirror;
    Or like sweetness
    Trying avidly to taste itself.
    Would its mouth not overflow with itself?
    So also shall our mutual love.
42. O my friend, my heart expands with joy
    At the very thought of seeing you.
    But would it not be an error?
    Would not our already perfect union wane and die?
    177
43. The desire of my mind to take such a form
    As you and I meeting face to face
    Arises suddenly in my heart with great warmth of love;
    But would it not debase our already perfect union?
44. And in your heart, in your pristine, perfect state,
    The will to act, to speak, or suppose,
    Or not to act, to speak, or suppose,
    Does not even arise. So you see, it’s a stalemate!
45. Changaya, in this pure name of yours,
    There is neither action nor non-action.
    What more can I say?
    Surely, there is no ‘I-ness’ in you at all.
46. A grain of salt went to fathom the ocean’s depths,
    But when it became immersed, where did it go?
    What can it do and what can it measure
    When it has altogether ceased to exist?
47. My plight is like the plight of that grain of salt;
    Though I desire to see you, to play my role,
    How and where shall I find you?
    It is beyond my imagination to conceive!
48. Like one who awakes in order to encounter sleep,
    And misses encountering it,
    Here am I in order to encounter you
    Who are completely pure and free like Nothingness.
    178
49. It is certain that there is no darkness
    In the light of the Sun;
    And it is just as certain that
    There is no awareness of ‘I’ in the absolute Self.
50. Thus, when I embrace you in purity,
    ‘I’ and ‘Thou’ will swallow each other.
    Truly, our meeting shall take place
    When ‘I’ and ‘Thou’ are both devoured.
51. In the inner realm of vision,
    The eye is able to perceive all sorts of images;
    In this way, it is able to see everything
    Without moving from its place.
52. Likewise, when words arise,
    Understanding tries to perceive their truth within.
    It is in this place of inner vision that we shall see
    The place where ‘I’ and ‘Thou’ both die.
53. Therefore, swallow altogether these limitations
    Of ‘I’ and ‘Thou’, and we shall meet.
    The pure harmony and joy of such a meeting
    We shall surely relish always.
54. It will be like taste eating itself
    For the sake of enjoying taste,
    Or like an eye becoming a mirror
    In order to see itself.
    179
55. It is only by the ‘words’ of silence
    That Nothingness becomes revealed;
    It is with this garland of silent words
    That I went forth, and thus enjoyed that perfect meeting.
56. Please understand the meaning of my words,
    And thereby satisfy your hunger and your thirst;
    Regard yourself as a shining flame
    Burning brightly, without name or form.
57. These words are uttered simply
    To open the eyes of your inner Self.
    The perfect meeting with the Infinite
    Is eternally within ourselves.
58. The rivers flow surely toward the sea;
    But when the final Deluge comes,
    Both rivers and sea are submerged.
    In the same way, you should devour both ‘I’ and ‘Thou’
    For, truly, you are the source of both.
59. Jñānadev says: ‘You and I are one, without name or form;
    We are identical to the one blissful Existence
    In whom the blessed merge.’
    v60. O Changaya, this knowledge has reached your door
    Unbidden, of its own accord
    Go now beyond both knowledge and what is known,
    And reach the final state.
    180
60. O Changadev! My Guru, Nivrittinath,
    Has spread this delicious feast for you
    With boundless, motherly, love.
    Please enjoy its sweetness.
61. Thus, Jñānadev and Chakrapani
    Have met and merged,
    Like two mirrors reflecting each other
    In the eloquent silence that is Eternity.
62. If anyone were to read these verses,
    Using them as a mirror to see themselves,
    It’s certain they would find
    The pure and blissful Self of all.
63. Where there is nothing, what can one know?
    The eyes can see, but can they see themselves?
    How can knowledge be of use when all is oneself?
64. Then you will know the ‘sleep’ beyond sleeping,
    The ‘awake’ which goes beyond waking.
    Now this garland is at last complete,
    Fashioned of the word-flowers which Jñānadev breathed.

Would it be fair to say "Shiva is just Experiencing?" "Consciousness is just Experiencing?" "I am the screen the show is on. I am Experiencing"

I am curious about Visarga. I read in Vijnana Bhairava Verse 90 Dharana 67 and Verse 91 Dharana 68 its the ha or aha moment at the end of a word. Lakshmanjoo says when the sound is produced by man, it will carry you to shaktopaya, when it is automatic, it will carry you to shambhavopaya. Recently I noticed this Visargah seemingly happens amongst spirit-filled preachers like T.D. Jakes when getting excited, they start this outbreath at the end. Is there a relationship between ecstatic utterances and Visarga and Shakti? 

I'm trying to understand Sutra 5. Does this look right?: "The seen is the scene and it's universal consciousness seeing itself from a chunk of the scene's perspective."

With recent discussion about basic mantras, I am curious if ... well it seems the so ham mantra is in the Vijnana Bhairava and also watching the breath but they are both kinda the same thing I think just that you don't have to mentally verbalize the So and the Ham. Sometimes in books they say So is on the inhale and Ham is on the exhale, but I find that So is a sigh so I do it on the exhale and Ham is the inhale. Ham being on the inhale also can progress to 'dragging up' kinda a constriction in the chest and nose and like pumping the prana shakti up the central channel while So which I do on the exhale is like a release into relaxation like a sigh. I am curious if this is something others also experience.