The Saiva thinkers of Kashmir have so conceived the Absolute as to be a synthesis of Being and Becoming simultaneously, which is to say that Paramasiva as Absolute is characterized by such two movements which delineate the idea of it being a massive ocean of creativity. In order to establish that the Absolute is the embodiment of Being and Becoming, the Trika Saivas have made use of such metaphysical ideas as would establish it to be, on the one hand, of the nature of luminous consciousness (cit-prakasa). and, on the other hand, self-cognitive awareness (vimaria). The cit-prakasa aspect represents the Beingness of the Absolute, whereas the virmarsa denotes the Becoming aspect. It is the Becoming aspect that represents the dynamic nature of the Absolute, which translates itself into the actual manifestation of categories that are constitutive of objectivity. The Absolute as consciousness would mean that it is such a metaphysical principle which is changeless while being itself as the background or basis of all the change that is experienced at the level of phenomena. It is the cognitive awareness, represented by the idea of l-consciousness, that initiates the process of change in and through the Absolute. The consciousness aspect, from a philosophical perspective, explains the changeless, and thereby the static, nature of the Absolute. As consciousness, the Absolute as Paramasiva is pure light, and so discloses the transcendent (visvottirana) nature as being identical with Parasamvid or Anuttara. Transcending the space-time. structures, the Absolute accordingly is termed as being indivisible nisakala), incomparable (amayem) and infinite (ananta).