82. 90 CHAPTER II

90 CHAPTER II

tion or limitation. Thus even the highest category "Siva"1 or "universal being" is an Ābhāsa, because it has limita- tion, inasmuch as it represents a disturbance in the absolute unity of the Absolute. It represents coming into predo- minance of one aspect. It represents the "Prakāśa" aspect of the Absolute. It is self-luminous mirror, in which everything is reflected. It is the background of the entire variety that can ever come within experience. It is the "I" in relation to which alone things, that shine in consciousness, can do so. This is an undeniable presupposi- tion of all experience. It is the presupposition even of its denial.

But this light, the "I" is only self-luminous. It repre- sents an analytical view of the Absolute. It represents only self-luminosity of the Absolute and not its conscious aspect. It represents Self in Self.consciousness. "Self" and "Consciousness", however, are inseparable. There can be no self without consciousness, nor can there be consciousness without self. The two are always in union, just as fire and its capacity to burn are. The category of "Being" is accepted by Hegel also as the highest cate- gory, because the idea of "Being" is the most common idea, that the logical mind can think of. The Saiva, however, admits it to be the highest category, because it represents the highest level of mystic experience. It is a level at which conscionsness also is merged in the Self. There is no consciousness, self alone shines. It is light or flame, without the least flicker.

F But there can be no self without at least potential walis consciousness. There can be no light without the capacity to go into waves. Consciousness, the capacity of aware-

1. I. P. V., Vol. I., 1,