... the Supreme, the origin of all manifest realities, remains present in everything that originates from It.
(p. 89)
We cannot simply consider Shiva to be the sum total of the entire manifest reality. He is more than that, infinitely more. However, his condition of surpassing his own manifestation does not in any way cause him to be separate from that manifestation. He is within it, or, more precisely, it is within him.
(pp. 95-96)
{The yogi} now sees the universe over and over again with an awareness in which the residual traces of difference have completely vanished. The yogi has an experience in which he is inwardly absorbed in the Supreme Divine consciousness (nimilana); again when he turns towards the universe, he experiences it as the same as his own essential Divine consciousness (unmilana).
(p. 123)
If the process of manifestation, which involves the full-fledged appearance of the visible world, never truly involves a departure from the unmanifest, undifferentiated reality of Shiva, then it follows that the tantric path of return consists of the recovery of this vision of the undifferentiated unity of all things. This vision, which at first appears to annihilate all things into the dark abyss of Shiva, later grows into the unmilana samadhi, which reveals the pulsating essence of Shiva actively structuring and maintaining all the apparently finite and even inert forms of visible reality. The yogin must come to a vision of the inseparability of all things from Shiva.
(p. 137)
The visarga makes this universe literally be "of one taste" (ekarasa). The yogin who has brought this process to its completion is able to recognize the underlying and essentially unconcealed reality of Shiva that composes the most intimate status of every apparently finite object.
(p. 141)
... from the supreme viewpoint, the claim is made by the tradition that nothing every really emerges from Shiva. The entire {manifested universe} is always within the all-pervasive reality. Similarly, it is not that we must travel far beyond the manifested world in order to locate the interior universe of the ocean within the Heart. To speak of distance, of return, of a path, may be useful aids for the spiritual practitioner; in reality, however, all objects, all beings, all possible experiences are contiunously and eternally bathed in that ocean.
(p. 148)
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