(from "A Jewel From My Mother's Crown"):
The center of every experience is yourself. That is Śivā, called the invariant point, bindu. The word bindu means three things: point, seed and mind. All that is experienced is Śakti. The function of Śivā is to unite you, that you are, into the cosmic being. The function of Śakti is to separate you from being Śivā, to bring an experience to that awareness—flowing and movement in time.
Śivā is the awareness full of experience that flows not in time. It is a frozen experience that has no evolution. The first movement (in time and space) is the creation of an interval—an interval between the knower and the known, between the seer and the seen, between the one which is aware and that of which it is aware. The chaitanya and jaḍa. Jaḍa is what you are seeing, which you are not penetrating. It is something that somehow separates itself from itself, and this separation manifests itself as an interval between the seer and the seen. This is the birth of relativity / relativeness.
This interval can be compared to the distance between a point and its image in the mirror. A point is dimensionless. The point is reflected in a mirror and it appears as if it is another point unto itself. The first point, the second point, and the distance between these two points exist, connected by the space (distance) and time (required by light to cover the distance) interval.
Once the space-time interval is formed, something has to have the property of movement. Time is the one which has the characteristic of movement. This statement is not absolutely true, but is a good first approximation. (It is equally proper to say that space, not time, has the property of movement.) However, our experience tells us that it is time which is moving and space is not moving, and this experience is valid in a sufficiently large number of cases so that we can accept that it appears to be true. This law breaks down as you are approaching the velocity of light. That is where the relativistic theory takes over.
The space-time interval is the first creation and that manifests itself as interaction between space and time, and out of the rotation of space around time matter is formed. The bindu, the center point, is unique; it is dimensionless; it is awareness, but it is not even aware of itself. So it cannot be even called a creator. It is a liṅga, a characteristic of invariance. It is awareness and non-awareness combined. What you see and what you are is combined in that. Knowledge and ignorance are combined in that.
It is not negatible. It is invariant to negation. If you have knowledge alone and when you negate it you have ignorance. When you have ignorance alone and negate it, it becomes knowledge. But when you have the sum of the two and you try to negate the sum, knowledge moves over to ignorance and ignorance moves over to knowledge, and the sum total is not changed even when you deny it. It cannot be denied. It is self-evident. It is your own knowledge that you exist. It does not have to be proved to you.
The awareness has this property of self-proving, svaprakāśa. Awareness is self-enlightening; that does not require another light to show its existence. It is proof unto itself. That pure awareness is God.
What is to be enlightened is our own ignorance. What is ignorance? One sees the world and what is seen appears different from oneself. If illumination is there then this difference will not exist.
Absorption of the interval back into the point is the function of Śivā. Creation of the interval is the function of Śakti. They are opposites of each other. Śivā kills your individuality to make you the Cosmic Being. In being a killer, Śivā is giving you birth into your cosmic consciousness. Śakti is trying to limit your cosmic consciousness into your individual consciousness and therefore Śakti appears to give life. Śivā appears to give death.
What we interpret as death is the cosmic awareness. What we interpret as life is the cosmic death. These are the functions of the two creators, Śivā and Śakti. They are co-creators and they have equal potency and equal powers. This is the Śivā–Śakti identity.
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