The Svacchanda Tantra

...the reflection aspect. In this, the moving and unmoving world remains in a subtle form, like a banyan tree in a tiny seed. The power of Parama-Shiva is called Chiti consciousness, Parashakti Supreme Power, or Paravak Supreme Speech. That same power develops in the form of the world. This worldly development is called the world-immanent form of Parama-Shiva—

Just as a great tree exists in seed-form within a banyan seed,
So this entire moving and unmoving world exists in the heart-seed. (Paratrimshika 34)

In truth, in both states—world-transcendent and world-immanent—the ultimate reality is of the same root-entity. The Parama-Shiva who is in the transcendent form, or the Great Lord, is indeed the same in the world-immanent form. When that Parama-Shiva wishes to develop Himself in the form of the world, He causes the knower and the knowables (the principles), which are already residing in non-duality with Him, to unfold separately by the glory of His own power of freedom (reflection), taking Himself as the base. How? Like a city in a mirror. Unfolding means the revelation of what was already present, which exists before creation in a state of unity with light. Worldly development is divided into thirty-six principles. Thus, in the Pratyabhijna philosophy, creation is not like the Brahman-illusion of Shankara-Vedanta; rather, it is merely the expansion of the bliss-power of Parama-Shiva, the play of the freedom-power of Parama-Shiva, the unfolding of the Self, which, despite being non-different, appears different, like a city reflected in a mirror.

Both Abhinava and Kshemaraja consider the worldly manifestation as the result of the Lord's power of freedom (reflection).

The conclusion is that in the Pratyabhijna philosophy, the Supreme Reality (Parama-Shiva, Great Lord) means the harmony of Shiva and Shakti (or light and reflection); however, this harmony is not of two separate entities, but of two aspects of the same thing. The root principle is indeed Shiva-advaita. The state of being world-transcendent is called Shiva, and the state of being world-immanent is called Shakti. Shiva is of the nature of light, and Shakti is of the nature of reflection. Shiva as light is the indicator of the "I-ness" that constitutes eternal existence, in the absence of which the existence of any object would not be possible. Shakti as reflection means the innate or natural pulsation or perception of the "I."

1. Consciousness is independent and the cause of world-manifestation. (Pratyabhijna Sutra 1)
All this world-manifestation is the expansion of the bliss-power. (Tantraloka, p. 201)
By His own will, He unfolds the world on the canvas of His own self. (Pratyabhijna Sutra 2)