the issues we have discussing so far needs a summing up now.
the siddhantham tradition has in its core the ontogenic triadism. that is the pathi-pasu-pasam are togather are in a differentiated form and the pathi and soul together eventually unite after repeated cleansing of malam.
in the vedhantha tradition the cosmogony is eternal and permanent and the ontogeny is an illusion. the ontogeny never exists in vedhantha schools.
the sankara, madhva traditions hold this view. the concept of maya in this dualism and non dualism has different connotations than in saiva school.
the ramanujar's visishtadhvaidham has some closeness to saivasiddhantham. however it is to noted it is a vaisnavite sect. however its ontogeny has some similiarity to saivism.
the aham brahmasmi in vedhantha is "you art though." in saivam "nee adhu agirai"-that is you will become him( not you are him).
vedhantham and siddhantha samarasam was tried for many centuries including the saiva adheenams. even in the recent saiva conference attempts were made.
but saiva hardliners have pushed for a siddhantham -vedhantham split in the meet and were partly successful.
vedhantham preaches brahman and paramatman as the one and only entity(cosmogony). the saiva school preaches a paramtma-jeevatma relationship as a closer relationship. they also accept soul (ontogeny)as reality. whereas vadhantha calls ontogeny as illusory (maya).
this is a fundamental schism in hinduism. vaisnavam is vedhantha centric and saivam siddhantham centric.
but saivam accepts vedhas as the first principle. but leads later to agamas and puranas. the thirumurai face began by 550AD and the sandhana phase by 1250. the adheena(monasteries) phase began by 1400 and the secondary literatures by 1750-notable amongst them were sivagnana maamunivar and arumuga navalar(1850).
vallalar and barathi are renaisence writers. they have popularised saivism in their own way in tamil and they have a large following.
the have distanced from both vedhantha and siddhantha. barathi's famous song -nirpathuve nadaputhave parapathuve.... is a deconstruction of maya and an important philosophical poem by him in this context. he called himself a siddhan and had used many of the vallar style in his works.
Your email captures the quintessential differences between the schisms well explained.
Vedanta based philosophies emphasize on three stages in the spiritual evolution of man. Dwaitha, is 'I am other than you'( importance is master- servant relationship) , Visishtadwaita is 'I am part of you' (importance is I can reach or become you) and Adwaita is 'I am you' ( importance is self and supreme are identified as same). Self evolution begins at the Dwaita stage, matures in the Visishtadwaita stage and culminates in Adwaita. The first to are means to the end of Adawaita which is the highest form of soul's evolution.
All religions recognize these three stages but Hinduism has done full justice in elaborating these three stages.
Saiva Siddhantham as rightly pointed out is closer to Visistadwaita, Shiva replacing Vishnu as prime goal of soul's reach. In the final stage the souls unification is with the supreme which is formless and omnipotent etc.
I did not however understand your comment on Saiva Siddantham and Vedanta philosophies differentiated on ontogenic tridism. Please elaborate.