The same thing has been said by revered Utpaladeva in the following lines:
“It is only in worldly activity that there is succession, due to the Lord’s power of time (kālaśakti) but there can be no succession in the eternal activity (kriyāśakti) of the highest Lord (which is of the nature of vimarśa) just as there is no succession in the Lord Himself” (I.P.K. V. II, 1, 2).
Even an iota of the ignorance of the nature of the integral anuttara amounts to a contrary state of the mind. It is this contrary state that constitutes transmigratory existence (saṃsāra).
When owing to the absence of limitation, the aberration of the modes of the mind caused by the non-recognition of the essential nature ceases, the very states of anger, delusion, etc., appear as only an expression of the consciousness of the perfect, revered Lord Bhairava Himself.
“Whether it is the state of pleasure (the expression of sattva) or of pain (the expression of rajas), or of delusion (the expression of tamas), I abide in all of them as the Supreme Śiva” (Ś.D. VII, 105).
In this context, A.G. examines the question of sex. Sex is usually considered to be only a biological phenomenon, only an animal instinct having nothing to do with the Divine, and is looked down upon with monkish disdain. A.G. turns his tāntric microscope upon the problem and examines it with shattering candidness. According to him, sex is only a microcosmic aspect of a macrocosmic divine creative energy. The thrill of sex is only a pale reproduction of the thrill of this divine creative energy. The divine creative energy radiates from the union of Siva and Sakti. It has to be borne in mind that Siva and Sakti are not two separate realities, but only aspects, the prakāśa and vimarśa aspect of one Reality, and their union is a sort of hermaphroditic or androgynous union.
“Homogeneousness of the khecari-śakti constitutes liberation. This homogeneousness of the khecari-śakti is due to the awareness of the essential nature of the anuttara which is constantly present and which arises from the bliss of the recognition of the completion of the union of the divine Śakti with Śiva.” It is not simply the knowledge of energy qua energy that brings about liberation, but the constant awareness of the energy in close embrace with the Divine that brings about the miracle.
Khecari-sāmya does not mean locking oneself up in a room and meditating for a few minutes. It means awareness of the Divine every minute in the hum-drum routine of life. When the divine Presence is felt constantly whether one is eating, drinking, sleeping or looking into office files, when the whole life becomes yoga, then is it Khecari-sāmya. Then the mind of the aspirant is completely transformed. Khecari-sāmya is that wonderful alchemy which transmutes the gross psychic element of the aspirant into the solid gold of divine consciousness. There ensues the miracle of the dissolution of the human consciousness into the divine consciousness. Thenceforth, it is not he that lives, but it is his Lord that lives in him.
As has been said by the Divine in Vedānta: “That by which one (i.e. the experient) knows colour and form (rūpa), taste, smell, contact, sound, the pleasure of sexual intercourse is this Self alone. What remains in this world (which is not known by the Self)?” (Kaṭha U. II, 3).
it is the Lord Himself who knows all the different knowables (e.g., kāla, rāga, etc.) of any knower whatsoever in the manner of ‘I’, i.e. in the manner of śaktis identical with Himself. Whoever may be the knower (i.e. the limited, empirical experient), he too, because of his appearing as a knower, is the Self itself. So he relies on such limited śaktis (i.e. kāla, rāga, etc.) and through these (i.e. limited kāla, rāga, etc.) he experiences the state of the knower (vedaka) and knowables (objects) as (totally) different. Through rāga (passionate desire) etc., only He (Śiva) has been reduced to the status of a paśu (an empirical individual) etc.
According to Śaivāgama, vimarśa-śakti or the self-verbalising and the self-revelatory aspect of the anuttara or the Supreme consists of the eternal awareness of ‘I’ or Aham (in Sanskrit). The Supreme is not simply prakāśa or light of consciousness, but prakāśa-vimarśamaya or light and energy of awareness simultaneously which is potentially the germ and source of all manifestation. Thus the Supreme is a biune principle.
This Aham of the Supreme contains all the letters of the Sanskrit alphabet which consists of 50 letters. The 16 vowels from ‘a’ to ‘aḥ’ are forms of Energy representing the Supreme that is transcendent to manifestation. The remaining 34 phonemes which are consonants are also forms of Energy manifesting the various tattvas or categories of existence. So the phonemes are not merely inert letters, they are creative powers of the universe. The universe is not simply visible phenomenon of the Divine; it is the utterance of Parāvāk, the verbal Power of the Divine. Manifestation is known as varṇa-sṛṣṭi phonematic creation in Saivagama.
Thus, everywhere, even in the consciousness of jar (external), or pleasure (internal) etc., it is the I-consciousness whose whole treasure consists in calm repose within itself. As has been said by Utpaladeva: “The resting of all objective and subjective experience within oneself is what is meant by I-feeling”
The following is the sense of the whole teaching in a concise form: The Supreme Power, who is Bhairavī, whose characteristic is wondrous delight issuing from her unique autonomy, shines externally by herself. He (i.e. Śiva) who is in union with Her nature, who is unimpeded in His activity and is always present, always shines as consciousness, whose essence is self-consciousness. He shines in the form of Sadāśiva, earth, animals, blue, yellow, and pleasure that are an expression of His own nature (i.e. He shines without any external aid).
By the union of Śiva and Śakti (i.e. vowel and consonant), by their mutual union crops up the delight of the visible universe.