Chapter 1 - The doctrinal background

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It admits that rarama Siva is beyond everything and is something else
from Pasu (individual soul) even when ne is liberated (SBn, vol. II,
427-428. Hence, the individual contemplating upon Siva, gets identified
with Siva, without losing his own entity; the liberated individual
becomes similar to, but not completely one with Siva. It comes from the
admission that the liberated person is Siva in every way, excepting one,
namely, that he cannot create or destroy the universe (jagadvyaparavarjam
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SBh, vol. II, 484). He has the same experience as that of Siva, but he
does not what Siva can do (bhogamatrasamyalingacca
us
The Para Trisika Vivarana
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SBh, vol. II, 496).
as Abhinava discloses
was written in order to show how to bring about liberation in life
(jivanmukti). It could be realized in three manners. When the
initiate has reached the stage of looking upon the various states of
mind which are affected by anger, desire, avarice etc., and upon the
external objects that cause them, as identical with anuttara (the highest
reality), there is kecarisamya liberation in life. It is in fact re-
cognition of the individual self as non-differentiated from anuttara
(PTV, 45) and hence it is the experience of Supreme Bliss (Ananda).
The second conception, called bhairavaikätmya,
upholds that jivanmukti is identical with Bhairava when he attains
moksa (PTV, 18%; 241-243). The final plane is reached by performing sexual
union during which the male identifies himself with Siva and the female
with Sakti, uttering mantras and performing mudras. This way, insentient
objectivity becomes sentiency and Universal Consciousness.
Kaulikisiddhi is the third possibility of getting