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A central theme of the philosophy of Kashmir Shaivism is the highly esoteric principal known as spanda. Swami Lakshmanjoo tells us that the word spanda means established stable movement. That is, it is movementless-movement, vibrationless-vibration. It is this secret, mysterious and yet essential principle that Swami Lakshmanjoo clarifies and elucidates in his revelation of the two texts dealing specifically with this principle, the Spanda Karika and the Spanda Sandoha. The theory of spanda is not new. It was hidden in the body of the Tantras and extracted by Vasugupta, founder of the Shiva Sutras, and initiator of monistic Shaivism in the valley of Kashmir. Vasugupta composed the Spanda Karika, a text filled with the fundamental precepts (karikas) regarding spanda and the philosophy surrounding it. Kshemaraja, the chief disciple of the very important and central figure in the tradition of Kashmir Shaivism, Abhinavagupta, is the author of the second pivotal text regarding spanda, the Spanda Sandoha. This text is an extensive exposition (sandoha) on the first verse of the Spanda Karika.

A central theme of the philosophy of Kashmir Shaivism is the highly esoteric principal known as spanda. Swami Lakshmanjoo tells us that the word spanda means established stable movement. That is, it is movementless-movement, vibrationless-vibration. It is this secret, mysterious and yet essential principle that Swami Lakshmanjoo clarifies and elucidates in his revelation of the two texts dealing specifically with this principle, the Spanda Karika and the Spanda Sandoha. The theory of spanda is not new. It was hidden in the body of the Tantras and extracted by Vasugupta, founder of the Shiva Sutras, and initiator of monistic Shaivism in the valley of Kashmir. Vasugupta composed the Spanda Karika, a text filled with the fundamental precepts (karikas) regarding spanda and the philosophy surrounding it. Kshemaraja, the chief disciple of the very important and central figure in the tradition of Kashmir Shaivism, Abhinavagupta, is the author of the second pivotal text regarding spanda, the Spanda Sandoha. This text is an extensive exposition (sandoha) on the first verse of the Spanda Karika.

In his Doctrine of Vibration, the author presents a synthesis of Kashmir Shaivism―an overview with Spanda as the central theme. Spanda is the vibratory dynamism of the absolute consciousness. In this book the author focuses on the school of Kashmir Shaivism that presents this doctrine as its cardinal principle and whose literature consists essentially of the works translated here.In his Introduction and in his exposition of the four commentaries, the author shows both how the Spanda tradition contributes to the other schools of Kashmir Shaivism and how it is different from them. He presents for the first time a detailed treatment of this tradition and an analysis of its development. The aim is to offer a method that affords access by the general reader to the wonderful world of the Spanda Yogi through which she travels to the liberating realization of her authentic identity vibrant with the vitality of the universal pulse of Shiva.

A commentary on the 8th century Kashmir Shaivism text Spanda Karika (Verses on Divine Pulsation). This book is based on lectures given during weekly satsangs, prayer meetings, of the meditation center the authors ran from 1975 until 1982 under the guidance of their Guru, Swami Muktananda. The authors are professors of mathematics in two colleges of the City University of New York.The same inquisitiveness, experimentation, openness, and logical thinking required in studying physical science (obviously in the waking state) is also necessary in studying spanda—the conscious pulsation. The experiences that the study of the conscious pulsation brings are real as per Einstein’s definition of reality since they also contain “sense perceptions that are common to different individuals... and in a measure, impersonal.” Many researchers, whom we call saints, separated by time and space and not in direct contact with one another, have reported the same sensory experiences. Also they have reported experiencing something common: that which is beyond sense perceptions.The subject matter of the current text Spandakarika is the study of general nonrelational universal consciousness and special individual consciousness or awareness. The study leads one to experience that both are one and the same consciousness, whose essential nature is existence or truth and bliss, and whose manifestation is the entire universe regarded as consciousness’s pulsation

Spanda is the vibratory dynamism of the absolute consciousness. In this book, the author focuses on the school of Kashmir Shaivism that presents this doctrine as its cardinal principal and whose literature consists in a large part of the work translated here.

In his Doctrine of Vibration, the author presents a synthesis of Kashmir Shaivism―an overview with Spanda as the central theme. Spanda is the vibratory dynamism of the absolute consciousness. In this book the author focuses on the school of Kashmir Shaivism that presents this doctrine as its cardinal principle and whose literature consists essentially of the works translated here.In his Introduction and in his exposition of the four commentaries, the author shows both how the Spanda tradition contributes to the other schools of Kashmir Shaivism and how it is different from them. He presents for the first time a detailed treatment of this tradition and an analysis of its development. The aim is to offer a method that affords access by the general reader to the wonderful world of the Spanda Yogi through which she travels to the liberating realization of her authentic identity vibrant with the vitality of the universal pulse of Shiva.

In his Doctrine of Vibration, the author presents a synthesis of Kashmir Shaivism--an overview with Spanda as the central theme. Spanda is the vibratory dynamism of the absolute consciousness. In this book the author focuses on the school of Kashmir Shaivism that presents this doctrine as its cardinal principle and whose literature consists essentially of the works translated here. In his Introduction and in his exposition of the four commentaries, the author shows both how the Spanda tradition contributes to the other schools of Kashmir Shaivism and how it is different from them. He presents for the first time a detailed treatment of this tradition and an analysis of its development. The aim is to offer a method that affords access by the general reader to the wonderful world of the Spanda Yogi through which she travels to the liberating realization of her authentic identity vibrant with the vitality of the universal pulse of Shiva.