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In this endeavour the master has the foremost task
of projecting the path along which he intends to carry out the initiatory
process on the disciple's body. For this purpose, the spiritual son is
worshipped with flowers if he personally takes part in the rite, or by
the agency of an image made up of kusa grass, when he is absent. The
path which is to be projected on the disciple's body, will guide him
through the necessary purificatory flight towards the supreme awareness.
The chosen path is considered the main means for the respective disciple,
because it is the most suitable for him and unifies in it all the other
paths. Having been tantamount to Siva by a previous rite, the master will
project the karmic tarnish onto the disciple's arms, the mayic tarnish
onto his throat and the subtle tarnish onto his hair-tuft. He imagines
all these points as being knots on a threefold thread. The three
homologous knots will be tied on a real thread symbolizing the universal
tarnish, which will be handed to the disciple to wear (SVT, III, 163).
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The whole path is based on the vital breaths
joining together in the dvadasanta which is the supreme target%;B the tuft
symbolizes it. During various rituals, the "fixation of the tuft" means,
according to Jayaratha "nothing else but a continuous meditation upon
the power of breathing, which is carried out by a steadfast attention
the beginning, the middle point and on the end of every respiratory act"
(HCC, VI, 22-24). The tuit (sikha) is worshipped with a special mantra
(TA, XXX, lob-lla) and symbolizes the supreme awareness of the self.
The pure vital breathing materializes on the
lower levels as action (kriya) and body (murti), which together compose