who spent most of his life as a priest of Kali at the temple
of Dakshinesvar.
“We must conquer the world through our spirituality ... we
must do it or die. The only condition of awakened and
vigorous national life is the conquest of the world by
Indian thought.”
Yet it is not Indian thought that is currently seeking to
conquer the world and overcome the ‘non-Dharmic’ or
‘Abrahamic’ faiths – Judaism, Christianity and Islam. Nor is
‘Kashmir Shaivism’ or ‘Shaivist Tantrism’. Instead it is
Tibetan Buddhism and Buddhist Tantrism. In this context it is
interesting to note the resonance between the words of
Kaviraj – and the role he allots to a singular ‘Mahayogin’ –
and the Buddhist ideal of the compassionate Buddha or
Bodhisattva as historic world-saviour and ‘Mahasiddha’.
‘Kashmir Shaivism’, ‘Tibetan Buddhism’ and
the ‘Rudra Chakrin’
Returning to the apparent ‘left-right’ dualism of
‘Shaivism’ and ‘Shaktism’ we must note a fundamental
distinction between Indian and Buddhist Tantrism. Indian
Tantrism was rooted in worship of the Great Mother
Goddess Kali. In the understanding of Kashmir Shaivism
offered by The New Yoga, Shiva himself, as pure and