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[ 279 1 true that as we are moving in time and are dominated by its laws, it is not possible for our intellect to find a beginning which is beyond time. The dualistic and non-dualistic systems all argue in this position. The Tantra or the Āgamic lives of Indian thought seems to proceed a step further, for in this view the supreme reality is not static nor is it absolutely dynamic. It posits two eternal principles as two outer expressions of one and the same supreme reality, namely Samvit or Caitanya which is the essence of Ātmā. In this view the supreme reality from the view point of the world is described as a homogeneous unity consisting of a synthetic structure in which two opposite poles meet together and lose their opposition in a common unity. In other words, the Tántrika culture holds that neither action nor inaction can be the ultimate explanation of the cosmic order. It is a combination of two opposite principles which lose their opposition in a common unity. Siva and Sakti or call them by any other name represent mutually contradictory principles which can not tolerate each other and yet each of which cannot exist and function without the other. . If Siva is a static principle, Śakti which is essentially identical with it supplies the dynamos. If on the other hand Sakti is considered to be the ultimate truth, it can not function except as identified with the opposite principle called Śiva. Veteran authorities basing their views on the teachings of the Āgamas hold that Siva without Sakti and Sakti without Siva is meaningless. Siva is equated with citta but this citta is to them as good as Acitta unless it is associated with Sakti. In the same way Śakti or energy is at the root of the entire cosmic processes, but even this Śakti would be meaningless and would not be able to function unless it worked jointly with Siva, the principle of light and consciousness. The two are simply inseparable. When the two are associated, everything becomes plain and explicable but it should be remembered that this association of Siva and Sakti is not like any worldly association of two separate things but represent the intimate union of two contradictory aspects of one and the same essential being. When this association is in a state of stable equilibrium it represents the absolute or the supreme truth. This is Atmā.
