Discussions are possible only in the state of duality. The state of advaita cannot be discussed, but can only be realized. In the Tripura Rahasya, the dialogue between the sages Dattatreya and Parashurama leads the aspirant to know what is duality and what is Absolute, One Without Second-what is dvaita and what is advaita. The moment it drops that vehicle, it becomes one with the Absolute, in the same way that a river meets the ocean and becomes one with it. As long as it drives that vehicle, it is called the individual soul. When the body drops, the individual soul is still carried by the vehicle manufactured by desires (the unconscious mind). No object is subject to destruction that which we call death is a change of the form and name of that which is considered to be dead. An aspirant knows that there is nothing that actually goes to complete annihilation. The profound knowledge of life here and hereafter is attained through sadhana. In mahavedha, the final knot of ignorance is cut asunder and the aspirant has access to the highest knowledge. The highest initiation is called mahavedha. In all three schools of shakti sadhana, the awakening of kundalini shakti is the central theme, and initiation is given step by step. It is not possible to bestow shaktipata on the masses, as a few modern teachers pretend to do. This rare occurrence is called shaktipata. Through his kind touch or gaze, the master gives the aspirant his power. When the aspirant is fully prepared and yet still encounters obstacles, the master bestows his grace. No internal method, such as contemplation or meditation, can be accomplished without establishing perfect harmony between the mind and the breath, so the aspirant is given breathing practices to establish this harmony. At this stage, the body is regarded as a living shrine in which the divine force dwells. This school leads the aspirant directly to moksha, liberation. Even in deep sleep, he remains aware of his mantra, because mantra becomes the predominant factor in all activities of life. His japa becomes ajapa japa-spontaneous and effortless.
The word samaya means “I am with you.” When the aspirant attains this state, he feels as though he is walking in Brahman-consciousness all the time. Samaya is the highest of the three schools and is practiced only by accomplished yogis. The master imparts the systematic method of leading the kundalini force to the anahata chakra, the heart center, which becomes the center of concentration. In this school, the student masters the symbolic meaning of the yantras and mandalas and learns to internalize them with devotion. Mishra means “combination.” It is a midpoint between kaula and samaya, and it is here that the student begins the transition from external to internal worship.
Adherents of this school concentrate on awakening the divine force latent in the muladhara chakra (the root chakra). Kaula is a highly systematic method of spiritual discipline that uses objects-such as yantras and mandalas-as a means of spiritual unfoldment, incorporating them into complex rituals designed to bring the senses under control. All are concerned with awakening the kundalini energy from its dormant state at the base of the spine and leading it to the crown chakra. There are three main schools of shakti sadhana: kaula, mishra, and samaya, which correspond to the mental state and preparedness of the aspirant.
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