TANTRA BASICSiva and Shakti are inseperable.Siva is the Spirit of the enlightenment, The Realizer.Shakti is the matter of Realization and Enlightenment.The matter of Realization is two-fold in The Balance of Enlightenment 1. The Primordial Potential Energy known as Aadyaa Shakti2. Cosmic Energy holding many-fold kinetic energy known as Jagat Shakti.A part of it is Jiva Shakti or Life-Energy in Earth has created Human Mind to conceive Shakti as whole as well as in all Her parts and come up to the role-play of Siva The Realizer The Enlightened.In one view thus Human Mind in enlightenment as Purusha is one and matter of realization are many as Prakriti (Nature). In another view Prakriti or The Character of Energy as Happening is one and single while the views of realization of the whole of Shakti is manifold. Thus Shaiva view is the view of The Realizer as one while Shakti is manifold. Whereas the Shakta view is the view from Existence as Shakti being one views of realizers are manifold.If Siva is not there, there is none to realize or assert Shakti which can be Existence as it is but no Human Mind to think about such. In the other end, without Shakti, there is no Siva because Siva is the epitome of the Jiva Shakti in the role-play of the realizer of Shakti.Both view points are true but partial. The truth is the parallelity of the two in inseparable cause and effect bond. When one merges into Aadyaa Shakti and emerges back into the Enlightened Being, one through witness of Witness Consciousness merging and emerging from Primordial Energy, knows the structure thereof.Thus Siva expresses Tantra while Shakti is the Tantra herself.The partial stylized views of the Shaiva-Shakta-Vaishnaiva Agamas over this reality has created many forms and definitions of their views. The Jaina view holds it as experience as it is; while the Buddhist view equates both opposites to stand in The Balance of The Paradox.Tantra being essentially the secular structure of the Agama, it demands both experience and understanding of the experience to go hand in hand with the balance to attend enlightenment. Though those who are incapable of the direct method will choose different styles of forms and definition (naama-roopa) and take endowment from the Agamas for their purpose of enlightenment without the bias claim of their personal styles of naama-roopa to be accepted as universal. Only the direct method is universal which is seeing the reality of Truth in ones own body-mind reality through the five-elemental break ups and simplifications in the flow of experiences and realizations to end up in enlightenment. This is known as Kulachara or the five-family in one conduct.If a particular style persists with any kind of inhibition then liberation from nama-rupa will not be achieved.Claiming or causing specialty is the root cause of all deviations from Truth though it entertains Knowledge.