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Now, we shall enlarge a bit upon the distinction already pointed out between prakasa and vimarsa as found in Kashmir Saivism. I have mentioned in the earlier part of this chapter that Ego or universal consciousness has two aspects: light and thinking. Like in Fichtean philosophy, Ego sets up non-Ego, i.e. the whole reality, or in Hegelian terminology, universal consciousness (N.B. Fr. Hegelnames it the "absolute idea") phenomenises the existent. Saivites allege that all the things around us as well as our inner motions are nothing else but free manifestation of the Ego's power. The Ego expresses and affirms itself in this way. The "conflict" between

- 26Ego and non-Ego is thus reconciled through a harmonious integration of the Kashmir Saivism, Varanasi, p.8). Although cognition is two (L.N.Sharma directed from Ego towards multiplicity, i.e. that which knows already contains that which is knowable in the first moment of consciousness, multiplicity lat er spreads out from Ego and is only apparently 'different from it. The phenomenal reality as it is perceived by us, i.e. within spatiotemporal limitations, appears by a progressive solidification of this incandescent nucleus which is Ego. This phenomenalisation has a variety of states that the disciple must traverse backward performing suitable meditation and exercises. The state where the object is not separated, but vibrates in unity true with consciousness, is the necessary premise for every cognition. It is found in all men, despite their unequal degree of spiritual evolution, though many of them are not yet aware. Ego or thought would not be the The experience of light diminishes inside of us by means of a kind of screen which interposes and hinders its apparition. This screen is not an entity on its own%3B otherwise supreme reality. It is an expression of freedom of consciousness that, like ( witchery, Ego covers and darkens itself by maya. if this witchery did not exist and everybody could experience the first moment of cognition in its greatness, mankind would be liberateu. Learning and all the tantric techniques strive for elimination of this magic that hinders to feel and experience the pre-discursive moment of knowledge, where the reality appears truly, as prior to the intervention of discursive thought. This discursive thought is a darkening and differentiating power (Brihad-vimarshini, I, 75 and Tantraloka, I, 239). The whole reality pre-exists in the will prior to its

27apparition. Its manifestation implies difierentiation in Jaure pure thought and action. The will is like the first vibration that furrows the quiet sub ocean of consciousness where the multiplicity pre-exists potentially. According to Utpaladeva and Abhinavagupta, tuis presence of the future product in the will 1s a logical necessity. The will is not an abstract concept, but mainly a experience (Shivadrishti, Psychic 1, 76ff).