The sayings of Jesus recorded by Thomas and Kashmir Shaivism
It cannot be said that Kashmir Shaivism correspond to the teaching of Jesus in the records of Thomas ("1-2"). But it can be said with certainty that no one will understand the followers of the teaching of Jesus-Thomas better than the followers of Kashmir Shaivism, and vice versa.
• "Father - {father+son}" — "Shiva - {Shiva+Shakti}", prakāśa - vimarśa.
• "Recognition oneself" ((3),(5), etc.) — "pratyabhijñā".
• "Seeds-occasions - fruit" — "spanda". "Seeds-occasions - fruit", like "spanda" - are actions: sowing of seeds - enjoying the fruit. They can only happen simultaneously.
• "Unmeṣa" — constantly return in the initial.
• The reality (non-illusory nature) of the world.
• Self-restraint and intentional controlled division that are necessary for the manifestation of world. In the records of Thomas it is said about it in (11),(16).
• The formula "father - {father+son}" is more perfect than the analogous formula in Kashmir Shaivism "Shiva - {Shiva+Shakti}", since the concept of "father" necessarily presupposes the existence of a son, and "son" - the existence of a father.
• In Kashmir Shaivism the concept of "spanda" does not clear enough reflect the concept of "seeds-occasions - fruit".
• In the records of Thomas is man, in Kashmir Shaivism is yogin.
• Although Kashmir Shaivism speaks of the simultaneity of unmeṣa and nimeṣa (and therefore of the absence of time), it does not emphasize the need for primacy. Nor does it postulate the basis of problems - delays.
• Trika - in Kashmir Shaivism. But in the records of Thomas - it is different: if there is the first one, the second one is necessary; if there is the second one, the first one is necessary; but the necessity of the third one does not follow from the presence of the first one and the second one. See (30).
• In Kashmir Shaivism the word "man" is very rarely used, although he is implied almost everywhere, so it is precisely about him that we must speak. For example, in "Pratyabhijñāhṛdayam" it is said: "Every subject is identical with revered Siva whose body is the universe." (Translated by Jaideva Singh.) But what does "subject" mean? It is more correct and accurate to say not just "subject", but "self-aware subject". And who is a "self-aware subject"? Only someone who can say: "I am aware of myself." And who can say that? Only a man. So, in the records of Thomas the word "man" is present in 29 fragments out of 114. Plus, in almost all the rest, man is clearly implied. That is, the records of Thomas are about man as such and for man as such.
• In Kashmir Shaivism there is no concept of "models", and they, along with delays, are the second main problem.
• In Kashmir Shaivism the absence of other worlds is not clearly defined, and therefore, the absence of death as a transition to another world is not clearly defined.
• In Kashmir Shaivism the concept of "experience" is misused.
• In Kashmir Shaivism there is no definition of what "deities", "gods", etc. are, unlike the records of Thomas, where in (30) speaks of their absence in reality, and in (100) of their meaninglessness.
• In Kashmir Shaivism much attention is paid to speech, syllables, phonemes, alphabet. In the records of Thomas, if Jesus does say, "The one who drinks from my mouth will become (to exist) with my method" (108), then this is, of course, not about speech as such, but about the information contained in it.
• In Kashmir Shaivism (in places) - liberation from the influence of the world; in the records of Thomas - reigning over the world. However, even in Kashmir Shaivism there is an idea that one should not escape from the limitations of the world, but rather enjoy them. So this is precisely why one needs to reign (81).
Similarities
• "Father - {father+son}" — "Shiva - {Shiva+Shakti}", prakāśa - vimarśa.
• "Recognition oneself" ((3),(5), etc.) — "pratyabhijñā".
• "Seeds-occasions - fruit" — "spanda". "Seeds-occasions - fruit", like "spanda" - are actions: sowing of seeds - enjoying the fruit. They can only happen simultaneously.
• "Unmeṣa" — constantly return in the initial.
• The reality (non-illusory nature) of the world.
• Self-restraint and intentional controlled division that are necessary for the manifestation of world. In the records of Thomas it is said about it in (11),(16).
Not significant differences
• The formula "father - {father+son}" is more perfect than the analogous formula in Kashmir Shaivism "Shiva - {Shiva+Shakti}", since the concept of "father" necessarily presupposes the existence of a son, and "son" - the existence of a father.
• In Kashmir Shaivism the concept of "spanda" does not clear enough reflect the concept of "seeds-occasions - fruit".
• In the records of Thomas is man, in Kashmir Shaivism is yogin.
• Although Kashmir Shaivism speaks of the simultaneity of unmeṣa and nimeṣa (and therefore of the absence of time), it does not emphasize the need for primacy. Nor does it postulate the basis of problems - delays.
Differences
• Trika - in Kashmir Shaivism. But in the records of Thomas - it is different: if there is the first one, the second one is necessary; if there is the second one, the first one is necessary; but the necessity of the third one does not follow from the presence of the first one and the second one. See (30).
• In Kashmir Shaivism the word "man" is very rarely used, although he is implied almost everywhere, so it is precisely about him that we must speak. For example, in "Pratyabhijñāhṛdayam" it is said: "Every subject is identical with revered Siva whose body is the universe." (Translated by Jaideva Singh.) But what does "subject" mean? It is more correct and accurate to say not just "subject", but "self-aware subject". And who is a "self-aware subject"? Only someone who can say: "I am aware of myself." And who can say that? Only a man. So, in the records of Thomas the word "man" is present in 29 fragments out of 114. Plus, in almost all the rest, man is clearly implied. That is, the records of Thomas are about man as such and for man as such.
• In Kashmir Shaivism there is no concept of "models", and they, along with delays, are the second main problem.
• In Kashmir Shaivism the absence of other worlds is not clearly defined, and therefore, the absence of death as a transition to another world is not clearly defined.
• In Kashmir Shaivism the concept of "experience" is misused.
• In Kashmir Shaivism there is no definition of what "deities", "gods", etc. are, unlike the records of Thomas, where in (30) speaks of their absence in reality, and in (100) of their meaninglessness.
• In Kashmir Shaivism much attention is paid to speech, syllables, phonemes, alphabet. In the records of Thomas, if Jesus does say, "The one who drinks from my mouth will become (to exist) with my method" (108), then this is, of course, not about speech as such, but about the information contained in it.
• In Kashmir Shaivism (in places) - liberation from the influence of the world; in the records of Thomas - reigning over the world. However, even in Kashmir Shaivism there is an idea that one should not escape from the limitations of the world, but rather enjoy them. So this is precisely why one needs to reign (81).