The seeker, intent on union with the Supreme, begins by directing the breath through the suṣumnā channel, raising the self upwards. With focused intent, the self is led to emerge through the crown of the head and is then united with the radiant brilliance of Shiva. The breath is used to dry out the body, which is then consumed by the inner fire of time. Through this upward movement, the subtle energies—known as kalas—are gathered with the breath. Once the body has been dissolved and burned, the kalas are touched by the ocean of consciousness. The body is then flooded with nectar, restoring it to its proper state. Even when nothing remains but ashes, the practitioner, having dissolved and burned away all, floods what is left with nectar, without recreating the kalas. Within the body, now composed of pure knowledge, the self—shining like the flame of a lamp and sprung from Shiva—is united with the Brahmarandhra, the subtle opening at the crown. With the self established within, the practitioner meditates upon it in the lotus of the heart, bathing the knowledge-body once more in a shower of nectar. Next, the ritual assignment of the hands is performed, starting with their purification, followed by the assignment of the body itself, using the great seal. The limbs are assigned according to the method taught by Shiva, and the sacred letters are placed at the joints of the hands, feet, and other parts. The six limbs, together with their six classes, are then assigned, and the directions are ritually bound in sequence, beginning with the southeast. Alternatively, one may choose to assign only the five limbs, starting with the head, and the six limbs, omitting the purification of the elements and similar rites. In this concise manner, having purified both body and self, and having attained the state of Shiva, the practitioner is now fit to worship the Supreme Lord. If time is short, or the mind is unsettled, the rite of assignment may be performed in detail, following the prescribed method. The first step is the assignment of the letters, followed by the assignment of Brahman, then the assignment of Praṇava (the sacred syllable), and after that, the assignment of Haṃsa. The fifth, as known to the wise, is the assignment of the five-syllabled mantra. In acts of worship, one may perform any or all of these assignments. The ritual continues: 'a' is assigned to the head, 'ā' to the forehead, 'i' and 'ī' to the two eyes, 'u' and 'ū' to the two ears. 'ṛ' and 'ṝ' are placed on the cheeks, 'ḷ' and 'ḹ' on the nostrils, 'e' and 'ai' on the lips, 'o' and 'au' on the rows of teeth. 'aṃ' is assigned to the tongue and palate. The consonant groups beginning with 'ka' are assigned to the five joints of the right hand, and in the same way, the group beginning with 'ca' to the left hand, and the groups beginning with 'ṭa' and 'ta' to the joints of both feet. 'pa' and 'pha' are placed on the sides and back, 'ba' and 'bha' on the navel, 'ma' on the heart, and so on, in order, on the skin and other places. The letters from 'ya' to 'sa' are assigned to the seven bodily substances; 'haṃ' is placed within the heart, and 'kṣa' between the eyebrows. Thus, following the path of the fifty Rudras, the letters are assigned, and next, the five Brahmans are assigned according to the divisions of limbs, mouth, and parts. The hands and other limbs are then assigned in order, or not, but the energies are established on the head, mouth, heart, secret parts, and feet. Above, the faces are arranged facing upward and westward, and the five energies of Īśāna are placed one by one in the five white regions. In the four faces, the four energies of Puruṣa are established, following the cardinal directions beginning from the east. In the heart, throat, shoulders, navel, belly, back, and chest, as well as in the feet and hands, the eight energies of Aghora are placed. In the two sides, ten energies are contemplated—in the anus, genitals, knees, shanks, hips, waist, and flanks—belonging to Vāmadeva. The knower of the proper arrangement assigns energies at the nose, head, and arms, thus placing thirty-eight energies in sequence. Afterwards, the placement of praṇava is performed on both arms, elbows, and wrists, and also on the sides, belly, thighs, shanks, and the backs of the feet. The expert in placement proceeds to the haṃsa placement, dividing the seed-syllable of haṃsa at the two eyes and the nostrils, and also at the arms, eyes, mouth, forehead, nostrils, armpits, shoulders, sides, and breasts. At the hips, hands, and ankles, or by the method of the five limbs, the haṃsa placement is completed, followed by the placement of the five-syllable mantra. By this method, as previously described, one attains the state of Śivatva—oneness with Shiva. One who is not Shiva should not practice or worship Shiva. One who is not Shiva should not meditate on Shiva, nor will he attain Shiva. Therefore, assuming a Śaiva body and giving up the attitude of a bound soul, one should contemplate, "I am Shiva," and perform actions befitting a Śaiva. The five sacrifices are then performed: the sacrifice of action, of austerity, of recitation, of meditation, and of knowledge. Some are devoted to the sacrifice of action, others to austerity, others to recitation, and others to meditation. Still others are devoted to the sacrifice of knowledge, each path progressively more distinguished. The sacrifice of sequence is said to be twofold, distinguished by desire and the absence of desire. The one who desires, after enjoying desires, becomes attached to desires again. But the one without desire, after enjoying pleasures in the abode of Rudra, departs from there. Those devoted to the sacrifice of austerity are born again—of this there is no doubt. The ascetic, having enjoyed pleasures there, departs from there as well. Those devoted to the sacrifices of recitation and meditation are born as humans on earth; thus, the mortal devoted to recitation and meditation, due to that distinction, finds their place here in the world.