Within this text, tantric methods are presented primarily through a sophisticated yoga of the subtle body. There is detailed attention to nāḍīs and cakras, to prāṇa and bindu, and to the way these are worked with through prāṇāyāma, mantra, and visualization. Kundalinī-yoga is central: the latent śakti at the base of the spine is to be awakened and guided through the suṣumṇā, rising through the cakras to unite with Śiva at the crown. This inner ascent is not merely physiological but functions as an interiorized ritual, a contemplative reenactment of Śiva–Śakti union within the practitioner’s own body.

A second major strand of tantric method appears in the treatment of mudrā and bandha. The text describes powerful haṭha–tantric techniques such as mahāmudrā, mahābandha, mahāvedha, khecarī-mudrā, and the set of vajrolī, sahajolī, and amarolī, alongside mūla-bandha, uḍḍiyāna-bandha, and jālandhara-bandha. These are explicitly oriented toward the conservation and redirection of vital essence, reversing its ordinary downward flow so that it can be transmuted into spiritual energy. In this way, the body is not rejected but becomes the primary field of tantric alchemy, where sexual and vital forces are refined into vehicles of realization.

The text also integrates mantra, japa, and inner worship into its tantric vision. Repetition of mantras and meditation on deities or sacred syllables are combined with breath and concentration, so that the practitioner’s own body is understood as a living yantra or maṇḍala of Śiva–Śakti. Inner pūjā displaces mere external ritual, as meditation on deities in the heart or in the cakras gradually reveals the nondual identity of the practitioner with Śiva. This nondual realization, in which the apparent distinction between worshipper, act of worship, and deity falls away, is treated as the culmination of the tantric path.

Finally, the work emphasizes an esoteric ethos surrounding these methods. Practices such as khecarī, vajrolī, and the more advanced kuṇḍalinī techniques are repeatedly characterized as secret, to be transmitted only by a competent guru and guarded from the unprepared. This insistence on secrecy underscores the text’s view that tantric methods are powerful and potentially destabilizing if undertaken without proper initiation, ethical grounding, and guidance. Through this combination of subtle-body practice, mudrā and bandha, mantra and inner worship, the text articulates a distinctly haṭha–tantric yoga aimed at transforming the whole of embodied existence into a means of realizing Śiva.