Kashmir Shaivism on Non-separateness (Anyonyabhava),

A common objection: “If the jiva is bound, how can Śiva be all-powerful?” Let us approach this through Kashmir trika. Both argue: bondage is not external to power. It is a moment of freedom, not its contradiction. 2/12,
The jiva’s limitation (aśvatantratā) is not a defect in Śiva. Rather, Śiva wills his own self-limitation. Bondage is not imposed by an external force. It is Śiva’s free play, a contraction (saṅkoca) of his own absolute freedom (svātantrya).

What is Parāvāc:-

In primordial, uncreated Word in Acharya Abhinavagupta/Kṣemarāja’s Trika. Identical with pure luminous consciousness (cit), the ultimate reality—ever-present & all‑pervading. A “luminous throbbing” (sphurattā) of cosmic manifestation undifferentiated. 2/8
She contains all stages of Word/Speech: phonemes, words, actions, objects that will manifest the universe. As the source & receptacle of all, she’s the seminal Word. Its inner “vibration” (spanda) stirs latent potentiality.

Why does Kashmir Śaivism take intersubjectivity seriously?

Because without it, Trika non-duality collapses into solipsism. If all experience is just “mind,” what separates shared reality from private hallucination? 2/
Traditions that erase the difference between individual experience and shared reality end up in strange loops: if all is one mind, then whose mind is it? Why can’t you manifest a chair like you imagine a dragon?

1/
Does Śiva forget who He is on purpose?

Not for drama, but design. Unlike systems where enlightenment discharges stored vows, Kashmir Shaivism sees realization as ignition not of memory, but of current. Not programming, but living presence. 2/
Other paths are like batteries: charged by vows, waiting for awakening to release them. Action there is a delayed reaction. Śaiva vision is live wire: energy flows because Consciousness chooses now not from past inertia.

1). The Twelve Kālīs represent: (1) the dynamism of the cognitive act (saṁvit-cakra, saṁvit-krama); (2) the universal pulse of consciousness (sāmānya-spanda); and (3) the twelve divinized sense-organs (prakāśa-cakra, marīcidevatā-cakra, raśmi-cakra). 2). Within this conceptual scheme, the Twelve Kālīs stand for the method (krama) and the tool (the senses) of the cognitive process that give rise to the reflective awareness (vimarśa) that is the capacity of pure luminous consciousness to refect upon its in?nite nature.

Svarūpa(one’s own real form)
----------------------------------
Svarūpa in Kashmir Shaivism The literal meaning of svarūpa is, real nature, quality, own condition, or having one’s own original form or character. 2). This is decided that the aspect of perceiving the object is of the object, not of the perceiver. And when this perceiving function does not take place of the object, that is the svarūpa, that is the real nature, of the object-when it is not perceived.

Dehasthadevatācakrastotram
By Acharya Abhinavagupta

Hymn about the Wheel of the Deities of the Senses resting in one's body. Acharaya Abhinavagupta’s theological description of the subtle body as a body inhabited and directed, not by parasites, but by gods. 1). I worship Gaṇapati, the Lord of the Attendants, (Who is) the embodiment of breath --lit. exhalation devoted to the transference of the most excellent wish, worshipped by the assemblage of gods and demons the first among the darśana-s to be worshippe. || 1 ||

Introduction:-

The Nature of Bhairava in Vigyan Bhairva Tantra.
From the question of the Devi it is clear that she is asking for understanding her very own nature, which, ultimately, is non-different from the nature of Bhairava. 1). The process of her realization is thus a process of recognition of her own nature (pratyabhijñā, although this term of the philosophy of Kashmir Śaivism does not occur in the Tantra).