The sacred ritual commenced with the invocation of fire—the lord of arrows—whose presence was established in the northwest, at the center, and at the ritual’s starting point in the east. With reverence, the practitioners addressed the divine protector of the cave, the most secret One, beseeching Him to accept their recitation and offerings. They acknowledged that every action performed, whether virtuous or otherwise, ultimately belonged to Shiva. All that is given, all that is enjoyed, and indeed the entire world itself—everything is Shiva. Whatever deeds they had done or would do, all that was good, they surrendered to Him. Turning to another aspect, the teacher began to explain the worship of Shiva in a different manner. At the threshold stood the wind-weapon, or the Lord Himself, and the ritual again began from the east. The elements—light, wind, space, scent, taste, form, and sound—were invoked, along with the senses: the eye, tongue, nose, mind, intellect, and the very sense of “I,” as well as nature itself. The worship extended to Maya, pure knowledge, Ishvara, and Sadashiva. The teacher declared: “He who is Shiva is also Hari and Brahma. O Shankara, I am that Brahman.” He then promised to explain the purification of the elements, by which Shiva Himself is made pure. Within the body, the two channels—Pingala and Ida—and the two vital winds—Prana and Apana—were contemplated. The breath, moving through the mouth, was likened to arrows, each bearing a single, distinct quality. Sacred syllables—Om hrim for establishment, hrum, hrah, phat—were uttered, invoking the support of the vast earth principle, said to uphold eighty-four crores. Within this foundation, the practitioner was instructed to contemplate the tree of existence and the Self. Vamadevi was invoked as the force of establishment, and Sushumna as the supporter. The elevated qualities, the Vedas, and the pure, white meditation were remembered. The lotus, marked with a padma and spreading over twenty-two crores, was visualized. Attention was brought to the sacred place at the palate and the lotus there, where Aghora, endowed with knowledge, resided. The cause of Rudra—thrice elevated, possessing three qualities, and shining red—was meditated upon. The expanse and elevation of the Rudra principle were contemplated, as were the tortoise, crocodile, wind, and the god, all causes of the Lord. A bindu, or sacred point, marked the expanse, spreading over eight crores and signifying elevation. The twelve-petaled lotus and the Lords who had surpassed peace were visualized. At the crest, the cause and Ishana were remembered as Sadashiva, spreading over sixteen crores with an elevation of twenty-five. Among the qualities, the guru, the seed-guru, the path of power, and the righteous one were honored. The lotus was seen with two faces—above and below—its pericarp and filament clearly visualized. Upon the seat of Shiva, the practitioner contemplated the principle and form, reciting “hi haum” and offering homage to the body of knowledge. Sadashiva was envisioned with five faces, holding in his ten hands whatever he desired. In his right and left hands, he grasped a serpent and a rosary. Sadashiva, with three eyes, embodied the powers of will, knowledge, and action. It was said that by performing this ritual for three years, one would live through the day and night; by performing it for three days, one would live for a year. Then, the teacher declared, “I shall now explain the worship of the Ganas and other divine beings, a practice that always bestows the supreme heaven.” The heart and limbs of the goddess, the feet of the guru, and Durga herself were to be worshipped with devotion. From the heart and so forth, the nine powers—Rudra, Chanda, and Prachanda—were to be venerated. Chandika, fierce in form, and Durga, the protector in times of danger, were also to be worshipped. Finally, Sadashiva, the great preta, the lotus seat, and the powerful mantras—om hram, hrim, ksem, kshaim, strim, skim, rom, sphem, sphim, sham—were to be offered to the lotus seat, the form, and the very heart of Tripura, thus completing the sacred worship.