Devi Paarvati asked Lord Shiva :
O Lord of the Gods, who bears the trident and skulls as ornaments, (tell me) of that state (which is)devoid of time, space and direction and free from (any) characteristics.
By what means can that state of fullness of Bhairava be achieved, (and) how does Paradevi, the highest Shakti, become the face (or entrance of Bhairava)? Tell me (this), O Bhairava, in the manner (whereby) I shall know it completely.
Mahadeva then replied:
Paradevi, whose nature is visarga, or creation, manifests as the upward prana and the downward apana. By fixing the mind at the two points of generation(of prana and apana), the state of fullness results.
When the in-going pranic air and out-going pranic air are both restrained in their space from their (respective points of) return, the essence of Bhairava, which is not different from Bhairavi, manifests.
When Shakti in the form of vayu or pranic air is still and does not move swiftly in a specific direction, there develops in the middle, through the state of Nirvikalpa, the form of Bhairava.
When Kumbhaka takes place after Puraka or Rechaka, then the shakti known as shanta is experienced and through that peace (the Bhairava consciousness) is revealed.
Concentrate on the shakti arising from the root like the rays of the sun, gradually becoming subtler and subtler, until at last she dissolves in the dwadashanta and Bhairava manifests.
(Meditate on that shakti) moving upwards like lightning through all the chakras one by one to the dwadashanta.Then at last the glorious form of Bhairava dawns.
The twelve (centres) should be pierced successively through proper understanding of their (associated) twelve letters. Thus becoming liberated from the gross then the subtle, one by one, at the end (of its journey) the Kundalini becomes Shiva.
Then, having filled the tip of moordha (forehead) and crossed the bridge between the eyebrows, the mind rises above all dichotomizing thought patterns and omnipresence (prevails).
Like the live different coloured circles on the peacock’s feathers, one should meditate on the five voids. Then by following them to the end, which becomes the principle void, enter the heart.
In this way, wherever there is mindful awareness, either on the void, or on another (object such as a) wall, or on an excellent person (such as guru), gradually the boon of absorption into the self is granted.
Having closed the eyes, and fixing the attention at the crown of the head, gradually stabilize the mind and direct it towards the goal, which will become discernible.
One should meditate on the inner space of the medial nadi (sushumna) situated in the central axis of the body (the spinal column), which is as slender as a fibre of the lotus stem, and then by the grace of Devi, the divine (form) is revealed.
By using the hands (as tools) to block the entrances in alldirections, the eyebrow centre is pierced and bindu (orlight) is seen. Being gradually absorbed within that, the supreme state is realized.
Whenever one meditates upon the subtle line, in the form of a tilak (like the mark on the forehead), or on the bindu at the end of the shikha, a condition of agitation and shaking is produced, followed by absorption and dissolution in the cave of the heart.
One, who is adept in listening to the un-struck sound in anahata, (which is) uninterrupted like a rushing river, attains the supreme state of Brahma by mastery of shabda-brahman, the form of Brahman as sound.
O Bhairavi, one who repeats the Pranava (Aum) perfectly,while concentrating on the void for protracted periods, experiences the void, and by that void the transcendental shakti (is revealed).
Whoever contemplates even on the mantras or letters (of Aum) from first to last, in the form of void, verily that sadhaka by meditation on the void becomes the void.
When one-pointed awareness on the prolonged inner sounds of different musical instruments, such as stringed,wind and percussion, is gradually established, in the end the body becomes the supreme space.
By repetition of all the gross letters of the bija mantras successively, including the ‘M’, (and meditating thus on the void within each sound, one verily becomes Shiva.
All the directions should be contemplated upon simultaneously in one’s own body as space or void. The mind (too) being free from all thoughts becomes dissolved (in the vacuous space of consciousness).
One who contemplates simultaneously on the void of the back (spinal column) and the void of the root becomes void-minded (completely free of all thought constructs or Vikalpas) by that energy which is independent of the body.
By steady contemplation on the void of the back (sushumna), the void of the root and the void of the heart simultaneously, there arises the state of Nirvikalpa, which is free from thought constructs.
If one concentrates on the body as a void, even for a moment, with the mind free from thought, then one attains thoughtlessness and verily becomes that form of void (known as Bhairava).
O gazelle-eyed one, concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady.
One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon.
O embodiment of good fortune, one who contemplates with closed eyes and one-pointed concentration on the mantra in the middle of the lotus in the heart space achieves the highest spiritual realization.
When the mind is dissolved in dwadashanta by steady awareness and steady practice, the true nature or essence of the goal manifests everywhere in one’s body.
By bringing the mind forcibly to dwadashanta again and again, however and wherever possible, the fluctuations of the mind diminish day by day, so that each moment becomes an extraordinary state.
One should contemplate that one’s own body has been burnt by Kaalagni, arising, from the movement of time. Then at last one will experience tranquility.
In the same way, having meditated with an unwavering and one-pointed mind on the entire universe being burnt (by Kaalagni), that man becomes a Godman or attains a supreme state of manhood.
Dharana on those constituents which comprise one’s own body and the whole universe, such as the tattwas and tanmatras, from subtle to subtlest, leads to the source of existence. (In this way) Paradevi, the supreme goddess, (is revealed) at the end of meditation.
Having meditated on the gross and weak shakti in the twelve Indriyas (thus making it subtle), one who enters the heart space and meditates there attains mukti and becomes liberated.
By meditating on the entire form of the universe and the course of its development through time and space,gradually dissolve the gross into the subtle and the subtle into the state of being beyond, until the mind is finally dissolved (into pure consciousness).
By this method one should meditate on all the sides or aspects of the universe up to the Shiva tatwa (which is the quintessence) of all. In this way the experience of the supreme reality arises.
O great Goddess, one should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution.
One should fix his sight (on the empty space) inside the pot, leaving aside the enclosing structure. Thus, the pot being gone, the mind will at once be dissolved (into the space). Through that laya the mind becomes completely absorbed (in the void).
One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place.
One should think of two objects, and in the event of such knowledge being matured, then cast both aside and dwell (on the gap or space) in the middle. Having meditated in the middle, the experience of the essence arises.
When the mind is restrained to one object of awareness,casting all others aside and not allowing movement to take place from one to another, then inside that perception the awareness blossoms.
One should concentrate with an unwavering mind on all existence, the body and even the universe simultaneously as nothing but consciousness, then the supreme conscious-ness arises.
From the fusion of both vayus (prana and apana) inside or outside (the body), the yogi attains equilibrium and becomes fit for the proper manifestation of consciousness.
One should contemplate simultaneously on the entire universe or on one’s own body filled with the bliss of the sell. Then through one’s own nectar, one becomes alive with the supreme bliss.
O gazelle-eyed one, verily by applying the performance of religious austerities, great bliss arises immediately, by which the essence is illumined.
By blocking all the channels (of perception) the prana-shakti moves slowly upwards (through the spinal column). At that time, feeling the sensation of an ant crawling in the body, one experiences the supreme bliss.
One should throw the blissful mind into the fire (manipura chakra) in the middle of that fibre-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss.
By the union with shakti there is excitation and in the end,one is absorbed into shakti. That bliss (of union) which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one’s own self.