In the sacred teachings, the union of the highest principle is signified by the mantra "Om hoṃ kṣīmiti." There are seven fundamental principles: Rāga (passion), pure knowledge, and Niyati (order), along with the digit, Kāla (time), Māyā (illusion), and Avidyā (ignorance). These form the foundation of the cosmic structure. Within the esoteric knowledge, six letters—ra, la, va, śa, ṣa, and sa—are recognized. The sacred words, beginning with the primordial Praṇava (Om), are counted as twenty-one in total. The invocation proceeds: "Om, homage to Śiva, lord of all; haṃ to Śiva, to Īśāna the head, to Tatpuruṣa the mouth, to Aghora the heart, to Vāmadeva the secret, to Sadyojāta the form; om, homage, homage to the most secret of the secret, to the protector, to the imperishable, to the lord of all, to the form of light, to the supreme lord, by essence: om, space." It is then said, "Now the forms of Rudras and the worlds are described. First is Vāmadeva, then Sarvabhavodbhava." The first lord, shining with the brilliance of a diamond, is the supporter of all, resplendent and ordered. The boy named Praśānta, known as the supreme syllable, is also present. The forms of Śiva are recounted: Śiva, Saśiva, Babhrū, Akṣaya, Śambhu, two called Adṛṣṭarūpa, and another named Rūpavardhana. Further, Manonmana, full of power, Citraṅga, and Kalyāṇa are included, making twenty-five in all. The mantra Ghorāmarau is mentioned, along with two seeds and two nāḍīs: Pūṣā and Hastijihvā, Vyāna and Prabhañjana. The object of perception is form, experienced through a single sense organ, such as the foot and the eye. Sound, touch, and form are considered the three qualities. In this context, the state is deep sleep; Rudra is both the deity and the cause. One is instructed to contemplate all things, beginning with creation, as situated within knowledge itself. Within the heart, one must discern and seize by knowledge, performing acts of striking, cutting, entering, and joining. The energy is gathered within oneself and deposited into the vessel. Rudra is invoked as the cause, and he is informed regarding the child. After invoking the parents, the child is touched at the heart; with the previous mantra, this essence is established within oneself. Drawing in and uniting as previously described, one brings it together within, joining it in the womb with the left hand, having grasped it from the dvādaśānta point. Through this process, bodily perfection, the right to birth, enjoyment, dissolution, purification of the channel, and clarification of the essential principle are accomplished. For the complete removal of all impurities, karmic bonds, and other fetters, the prescribed expiation is performed, including a hundred oblations. With the weapon-mantra, one loosens the bonds, conceals the power of impurity, and cuts, crushes, and shapes them as needed. Burning away, the absence of those letters, and expiation are prescribed, followed by the invocation of Rudrāṇī, worship, and the offering of form and fragrance. The invocation goes: "Om hrīṃ, form and fragrance, fee—O Rudra, accept! Svāhā!" Having proclaimed the command of Śāmbhavī, Rudra as the cause is released, consciousness is established within oneself, and it is placed in the cord of bonds. The bindu is placed on the head, and then the parents are released. The complete offering is given according to the prescribed method, fulfilling all the rites. The acts of striking and related rituals in the knowledge-rite are performed as described before, using the specific seed-mantra, thus purifying the knowledge. The Lord then teaches the essential initiation in brief. The tying of the thread and related acts are to be performed according to proper method. One should contemplate all the principles, from Kālāgni to Śiva, and string them together like jewels on a thread, recognizing their equality. Invoking the Śiva principle and performing the rites beginning with conception, using the root-mantra, all prescribed offerings are made. The complete offering is then given, with a vow to the principles. By this alone, the disciple attains liberation. For union with Śiva and the establishment of stability, the consecration with the Śiva vessel is performed after the full offering. The Lord further instructs: Having worshipped Śiva, the consecration for the disciple and others is to be performed. On eight wooden platforms, nine are to be arranged sequentially. Upon these are placed the oceans: of alkaline water, milk, curds, ghee, sugarcane juice, sweet wine, honey, and the eight oceans in total. According to their number, the eight Lords of Knowledge are installed, then one Rudra with a crest, and Śrīkaṇṭha as the second. The seventh is the supreme Shiva, the Trimurti, the one-eyed Rudra, the highest Shiva, known by the subtle name as the infinite; the eighth is Rudra. In the center, Shiva, the ocean, and the Śiṃva-mantra are installed in the bathing pavilion in the sacrificial hall of the lord of the directions. An altar is made, two hand-spans long and eight fingers high. On a seat of Śrīparṇa leaves and the like, the infinite mind is placed. The disciple, seated facing east, is made complete and worshipped with a girdle, rice, clay, ashes, dūrvā grass, and cow-dung balls. With prepared rice, curd, and consecrated water, the anointing is done; then, in order, with milk and rice, and with the mantras for the lords of knowledge. With pots, the disciple is bathed, establishing the svadhā. Clothed in clean garments, he is seated to the right of Shiva. On the previously mentioned seat, the disciple is again worshipped as before, with a turban, yoga-belt, crown, knife, and water-pot. With a rosary, book, and other insignia of office, including a palanquin, the disciple is recognized as knowing the duties of initiation, explanation, and installation from this day forward. Having thoroughly examined, the rite is performed, and the command is proclaimed: "Having saluted the disciple, then bowing to the great Lord—" For the removal of obstacles and flames, a request is made: "I have been instructed by you, O Guru in form, for the purpose of consecration." It is declared: "He who has mastered the scriptures is now consecrated by me, O Shiva; for the satisfaction of the mantra-circle, let him offer five sets of five oblations." Finally, the full offering is made, and the disciple is placed at the right of the teacher. In the disciple's right hand, the fingers are placed in order, from the little finger onward, completing the sacred rite of initiation and consecration.