In the sacred tradition, the teacher begins by elevating the disciple, first bestowing upon him the status of a Kṣatriya, and then, in the same careful manner, conferring the dignity of a Brāhmaṇa. Once the Rājanya has been uplifted and transformed into a Brāhmaṇa, the teacher proceeds to generate Rudra-hood within both himself and the disciple, establishing the name of Rudra in the Brāhmaṇa. With ritual sprinkling and a gentle striking of the child, the teacher inwardly contemplates his own self as being of the nature of Shiva, perceiving this essence as a spark that flashes within. Following the prescribed method, he expels his breath through the appointed channel, and through that subtle pathway, enters into the heart of the disciple. There, he meditates upon the disciple's consciousness, visualizing it as a radiant blue point, purified and shining by the teacher’s own spiritual light. Through that channel, the teacher withdraws the disciple’s consciousness—not to establish it with inhalation, but to unite it with his own self. Then, using breath retention and exhalation as before, he returns and establishes this consciousness within the heart of the disciple. Having received this from Shiva, he presents the sacred thread to the disciple, and after offering three ritual oblations, completes the full offering. He seats the disciple to the south of the deity, upon an excellent seat adorned with kusa grass and flowers, hands joined and facing north. The teacher himself sits on an auspicious seat facing east, assuming the svastika posture, and recites mantras with a voice full of auspicious resonance. Taking a purified pot, he meditates on Shiva and anoints the disciple. After bathing and donning white garments, the disciple, having performed purification and adorned himself, approaches the pavilion with joined palms. Seated as before on a seat of darbha grass, the teacher worships the deity within the mandala and performs ritual gestures. Meditating on the deity with ashes in mind, the teacher touches the child and utters the name 'Shiva.' The Shiva-teacher then completes the burning, washing, and other ritual acts, accomplishing the entire rite according to the path of matrika-nyasa. Meditating on Shiva’s seat, he invokes Shiva upon the disciple’s head and worships him there mentally, following the proper method. With joined palms, he prays to the deity, requesting, “Always remain present here,” and remembers the brilliance of Shambhu. Having worshipped Shiva and received the Shaiva command, which is of Shiva’s nature, the teacher softly utters the Shiva-mantra into the disciple’s ear. The disciple, with joined palms and mind absorbed in the mantra, slowly recites it as instructed. The teacher, expert in mantras, then instructs the disciple in the Shakta mantra, pronounces it, and blesses him with well-being. Next, the teacher explains the meanings of the mantras, considering the relationship between the expressed and its expression, indicating the form of the Lord and prescribing the posture for meditation. By the teacher’s command, the disciple, in the presence of Shiva, fire, and the guru, utters the words of initiation with deep devotion, firmly resolved in mind. It is declared that it is better to give up one’s life, or even to have one’s head cut off, than to partake of anything without first worshipping the Blessed Three-Eyed One. The disciple should give and act with discipline, worshipping the deity steadfastly and devotedly as long as delusion and error persist. This stage is known as ‘samaya’ in the Shiva hermitage; having attained authority, the disciple becomes subject to the teacher’s command and remains under his guidance. The teacher then places ashes from his own hand into the disciple’s hands, along with a Rudraksha bead empowered by mantra. If possible, he also provides a representation of the deity or a concealed body, as well as the means for worship, offering, recitation, and meditation. The disciple receives these from the Shiva teacher with great respect, accepting them only by the teacher’s command. Having received everything, he places it on his head with devotion, protects it, and worships Shambhu either in the monastery or at home. After this, the teacher instructs him in the conduct befitting Shiva, tailored to the disciple’s devotion, faith, and understanding. All that has been taught or declared by the Shiva teacher during the samaya stage, the disciple should bear upon his head, cherishing it. The study, recitation, and hearing of Shiva scriptures must be done according to the teacher’s guidance, not by personal inclination or otherwise. Thus, in brief, the rite called ‘samaya’ is described as the supreme means for people to attain the city of Shiva directly. After the samaya rite, the teacher, having examined the disciple’s fitness, performs the purification of the six paths for liberation from all bonds. These six paths are briefly enumerated as kala, tattva, bhuvana, varna, pada, and mantra. The five kalas, beginning with nivritti, are known as the path of kala; the other five paths are each pervaded by these kalas, five in each. The path of tattva extends from the Shiva principle down to the lowest realm, comprising twenty-six elements with both pure and impure aspects. The path of bhuvana ranges from the base to the highest state, consisting of sixty realms, without distinctions or subdivisions. The fifty Rudra-forms are the letters, forming the path of letters, and the path of words is declared to possess many varieties. The path of mantras is pervaded by all supreme mantras through the highest knowledge, just as Shiva, being their Lord, is not counted among the tattvas. Thus, the sacred progression of initiation and purification unfolds, guiding the disciple ever closer to Shiva’s city, under the wise and loving guidance of the teacher.