In the sacred tradition, when the time comes to accomplish conception, the teacher begins by worshipping the chosen deity, bowing reverently, and offering oblations according to the prescribed rites. He then contemplates the fulfillment of the intended result. Once the conception is accomplished, the teacher proceeds to perform the rites for birth, the continuation of the lineage, the establishment of honesty, the attainment of enjoyment, and the supreme satisfaction of the soul. For purposes of expiation and the successful completion of birth, lifespan, enjoyment, and ritual, the eminent teacher offers three oblations and prays to the deity. Having completed these steps, he severs the three bonds binding the disciple. With utmost discernment, he removes the surrounding bonds, perceiving the disciple’s consciousness as pure and self-contained. After offering the full oblation into the fire, the teacher worships Brahma, and then, with three more oblations, imparts Shiva’s command to the disciple. Yet, O Grandfather, you are cautioned: the aspirant should not immediately attain the supreme Shaiva state. An obstacle must be set, for the command of Shiva carries great weight. Having so instructed and worshipped the disciple, the teacher formally releases him. After worshipping Mahadeva, he offers three oblations. Drawing forth the purified self of the disciple by cessation, as before, he establishes it within himself and in the sacred thread, then worships Vāgīśa. He offers three oblations, bows, and formally releases the disciple; then, having ceased, he performs the joining and establishes it with the proper art. In the joining, the teacher performs simultaneous worship and offers three oblations, contemplating the entry of the disciple’s self into the establishment. He invokes the establishment, carries out all prescribed rites, and contemplates its pervasion, including the pervasive aspect of Vāgīśānī. Making it resemble a full lunar disk, as before, he enters the command of Shiva, the Supreme Self, for Vishnu. Then, he dismisses Vishnu and, through knowledge, contemplates the establishment as previously. He continues, contemplating its pervasion and Vāgīśā in proper order, and, at the end of the full offering in the blazing fire, performs the remainder as before. He presents Nīlarudra, performs worship and other rites for him, carries out the ritual, and imparts Shiva’s command according to the previously stated path. After dismissing that austerity and performing it for pacification, the teacher establishes the art of knowledge and observes its pervasion. He likewise contemplates the pervasive aspect of his own self and Vāgīśī, shining in ten directions with the form of a young sun. Then, having performed the remainder as before, he invokes and worships the great Lord. After offering oblations, he imparts Shiva’s command mentally. Thus, having dismissed Maheshvara and established another art, the teacher leads the art beyond tranquility and observes its pervasion. In the same way, he contemplates the all-pervading nature of his own self and of Vāgīśā, appearing like the vast expanse of the sky, full and complete as before. Having performed the remaining rites, he worships Sadāśiva, and imparts to him the command of Śambhu, who acts without limit. There too, as before, he worships Śiva on the head, bows to Vāgīśa, and then dismisses them. Sprinkling the disciple’s head with Śiva, as before, he contemplates dissolution into the principle of Śakti that is beyond peace. He meditates on the supreme Śakti, pervading all six paths, transcendent and beyond, shining like a myriad suns—the Śaiva power. Then, bringing the disciple forward, pure and clear as crystal, the teacher washes the scissors according to the method prescribed in the Śivaśāstra. He cuts the tuft of hair along with the thread, places it on cow dung, and offers the tuft into the Śiva fire. Using the root mantra ending in ‘vauṣaṭ’, he washes the scissors again and restores the disciple’s consciousness into his body by hand. Afterwards, the disciple bathes, performs the proper rites, and ensures auspiciousness. The boy enters, practices within the maṇḍala, and prostrates himself like a staff. The teacher then performs worship for the purification of ritual deficiencies, offering three oblations with the officiant’s mantra. With silent recitation, he offers three oblations; then, worships the Lord of gods again for the purification of mantra deficiencies. With mental recitation, he offers three oblations; there, worshipping Śambhu present in the maṇḍala with Ambā, and offering three oblations, the teacher prays with joined palms: “O Lord, by your grace, the purification of his six paths has been accomplished; therefore, lead him to your supreme, imperishable abode.” Thus informing the deity, and sealing the channels as before, the teacher purifies the elements. For the purification of stable and unstable, cold and heat in their place, he meditates on their unity and pervasiveness during the element purification rite. He cuts the knots of the elements and abandons them along with their lords; whoever recites in union with supreme Śiva purifies the elements. Having purified the body, burned it, and flooded it with drops of nectar, the teacher establishes himself and creates a body composed of purified paths. At the beginning, he places the transcendent, all-pervading Śāntyatītā energy of his own path, pure, on the child’s head at the Śānti point. He places the knowledge within, from the throat downward in order, establishes it below that, then at the knees, and below that again, contemplating withdrawal accordingly. With his own seed-syllables and the thread-mantra, he installs that which is of the nature of Shiva with the appropriate gestures, realizing him in the lotus of the heart, invoking the deity, and worshipping him. Thus, the sacred rite is brought to completion, the disciple purified and established in the path of Shiva, guided by the teacher’s wisdom and devotion.