In every jīva (individual soul) that has taken a human body, Kuṇḍalinī śakti remains dormant in the Mūlādhāra chakra. Any spiritual activity performed with this śakti in an unawakened state is mostly of worldly nature. The goal of sādhanā is not to attain heavenly worlds after death and enjoy the rumored luxuries there, for such worlds can be attained by performing acts of virtue (puṇya) without any need for sādhanā. Such bhoga is simply the fruit of karma and not of spiritual sādhanā. To put the same in a different perspective, true sādhanā begins only after awakening the Kuṇḍalinī śakti. The ātmā is of the very nature of Paramaśiva, but due to impurities or mala, it remains unconscious and unaware of its own glory. This śivarūpī ātmā is stationed in Viśuddha chakra within vyoma tattva (space element) in the form of śava (dead body). Its state can be described as one resembling deep slumber. There is no other way to awaken this sleeping Shiva (prasupta-śiva) other than through the Shakti. But Shakti herself is dormant in the Mūlādhāra chakra like a jaḍa-piṇḍa. Thus, the primary goal of the upāsaka is to awaken the dormant Shakti and through her the Shiva.
The five chakras from Mūlādhāra to Viśuddhi are centers of the five pāñcabhautika tattvas. Though one describes Shakti as dormant within the Mūlādhāra chakra which is the seat of the earth element, in truth, she pervades all these elemental enters and exhibits different degrees of dormancy. Though in essence, Shakti is one and only, she appears in different forms in each of these chakras. When Shakti is awakened in the Mūlādhāra chakra, through her influence, the Shakti stationed at Svādhiṣṭhāna is awakened. Thus, the śaktis of other chakras (Maṇipūraka, Anāhata, and Viśuddhi) are also awakened. Thus, the one Shakti, after awakening, ascends through the Suṣumnā path, and with every hop of ascension, she becomes brighter and clearer. At the peak of the full awakening of the Shakti, all five chakras are liberated. There remains no aspect of jaḍatā. In this stage where the Shakti of ākāśa tattva at Viśuddhi has completely awakened, śavarūpī Shiva awakens and the anādi-nidrā (eternal sleep) of the ātman ceases. With both Shiva and Shakti awake, it is but natural for them to come together due to mutual attraction and they both rise to unite at the ājñā chakra. Thus, at the trivēṇī-sthāna of ājñā chakra, Shiva and Shakti come together.
Initially, the sādhaka has the vision of Shiva alone, and then the yugala-svarūpa of Shiva-Shakti. The yugalasvarūpa gradually transforms into the very self of the sādhaka – and this is what is later described as ātmadarśana.
Though united, their mithuna is said to be khaṇḍa-mithuna and not mahāmithuna for the seat of mahāmithuna is the Sahasrāra. Till the point of evolution of khaṇḍa-mithuna to mahāmithuna, the appearance of pure ‘ahaM’ does not occur. The sense of ‘aham’ that blooms at the level of ājñā-chakra after the uniting of Shiva and Shakti is called khaṇḍa-aham; it is only śuddha-aham that can be described as akhaṇḍa.
The Sahasrāra is the seat of Chidākāśa (whereas Viśuddhi is the seat of Bāhyākāśa). In this sky of consciousness, both the internal and external suns combine and shine as one. Once the mahāmithuna begins to occur, there is complete awareness of the Self (ātmadarśana). After the mahāmithuna is complete, the state of śuddha-aham is firmly established.
Thus, the highly subtle sequence of Kuṇḍalinī Yoga here is: ātmadarśana, mahāmithuna, and śuddha-aham. After ātmadarśana (revelation of the self), if the sādhaka sheds his body, he surely attains Shivaloka. If he drops his body at the stage of mahAmithuna and viśuddha-aham, he attains the very state of Shiva (śivatva).
It is from the ‘aham’ that all gods such as Brahmā, Viṣṇu, Rudra, and different worlds emanate. They also dissolve into this very ‘aham’, which is thus the very seed of creation. Even when the entire creation along with trinity is dissolved, aham remains as it is, without ever undergoing laya. This stage can be described as the penultimate state of sākāra-sthiti, this is also the final stage of līlā for beyond this, there is no aspect of lilā, as līlā attains laya in Brahma here. Thus, this stage is also described as Mahāvaikuṇṭha by some. This is the stage of expansive aham which remains as the witness between sākāra and nirākāra (form and formless). The final stage of maturity of this very state of that of śuddha-brahma, even at which stage ‘aham’ is not lost.
There are subtle stages even in the attainment of Brahmabhāva. The luminous stage attained first is that of śānta-brahma. This evolves into the state of pūrṇa-brahma and finally emerges as the glorious Parabrahma. This is also the final stage of one’s physical form. Beyond this state, there is the emergence of Mahāśūnya. While the consciousness is stationed in Mahāśūnya, one comes face to face with all karmas of past lives, which are dissociated and dissolved. It must be noted that at the very onset of brahmajñāna, karma-kṣaya also begins to occur. At the stage of Mahāśūnya, the karma is completely dissolved but the seed of karma still remains. Post the stage of Mahāśūnya, when the consciousness enters the state of paripūrṇa-brahmāvasthā, the blazing fire of Chidagni destroys even the karma-bIja. From this stage onwards, there is the complete absence of karma and of māyā.
At this stage of complete kṣaya of karmabīija, Mahāśakti emerges from Chidagni. Due to her grace, ātmā attains brahmatva in full measure. The sādhaka can fall from the path of grace till the point of attaining paripūrṇa brahmāvasthā, beyond which there is no such possibility – hence it is called abhaya-pada.
There is one subtle stage beyond paripūrṇa-brahmāvasthā (nirvāṇa), which is called Parāmukti. Nirvāṇa is of the nature of nirākāra; but Parāmukti is the state where there is absolutely no contradiction between sākāra and nirākāra. In this stage, there remains no difference or duality between sākāra and nirākāra.