The residual impressions of actions performed in this life that remain prominent at the time of their death determine their future life. They alone possess an ego-sense, which arises from the false identification of the physical body with the Self. Therefore they alone are able to achieve liberation. In this way the supreme Lord reveals himself as different kinds of subjects as he unfolds the universe of thirty-six tattvas or levels of existence. Ordinary human beings are not aware of the existence of different levels of creation and the different types of subjects living on these levels, but a spiritual adept who ascends gradually by means of his spiritual disciplines progresses through the various levels on his journey to the supreme goal and experiences both the various levels of existence and the different kinds of subjects by becoming them.
To rise from the material plane to the spiritual plane, he has to cross the two barriers of prakrti and mUya, which requires a great deal of effort. He has to travel from sakala through vijnanakala, mantra, mantreSvara, and mantra-mahesvara to 6iva, the final step of the ascent. At the beginning of a sanskrit philosophical text it is customary to invoke the supreme Being and seek his blessings for the text being written. Here both Abhinavagupta the author of the verses of the ParamSrlhaslm and Yogaraja the writer of the commentary pray to Lord Siva to bless their work. The non-dual Saivites of Kashmir hold the view that the entire creation comprised of animate living beings and inanimate objects is the self-manifestation ttbhllsa by the Supreme Lord out of His own free will.
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